UC-NRLF 


J.  Sanderson,  D.D.,  ILD. 

ROLAND:  IHE   Il\lSH 

..„»  J.B.  JjmAxPH.D.,  ll.D.,  D.  CL 


'  J  -^r-^f  • 


1'' 


THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 


-ii^^ 


THE 

STORY  OF  SAINT  PATRICK 

WITH  A   SKETCH   OF  IRELAND'S   CONDITION 
TER 

BY 

JOSEPH  SANDERSON,  D.  D.,  LL.  D. 

AUTHOE  OF  "  JESCB  ON  THE   HOLT  MOnNT,"   "MANUAL  FOR  FCSERAL8" 
ETC.,   ETC.,  LATE  EDITOR  OF  THE   "  XKBASOBY "  MAGAZINE 

IRELAND  AND  THE  IRISH 

THEIR   CHRISTIANITY,   INSTITUTIONS,   MISSIONS 
MISSION   FIELDS  AND  LEARNING 

FROM  THE  EARLIEST   TIMES 

XKIlttb  an  Hppen5ii 

BY 

JOHN  BORLAND  FINLAY,  Ph.  d.,  LL.  D.,  D.  G.  L. 

F.  K.  G.  S.,    FELLOW   OF  THE   IMPERIAL  INSTITUTE 


IB 


BOSTON,  MASS. 
W.  L.  RICHARDSON  COMPANY,  73  Hanover  Street 

NEW-YORK 

WILBUR  B.  KETCHAM,  2  Cooper  Union 

1895 


CopjTight,  1894, 
By  Joseph  Sanderson. 


THE 

STORY  OF  SAINT  PATRICK 


EMBRACING  A   SKETCH   OF   THE   CONDITION   OF   IRELAND   BEFORE 

THE   TIME    OP   PATRICK,    DURING   HIS    LIFE,   AT    HIS 

DEATH,   AND  IMMEDIATELY  AFTER  IT 


BY 


JOSEPH  SANDERSON,  D.  D.,  LL.  D. 

LATE   EDITOR  OF  "THE  TREASURY  OP   RELIGIOUS  THOUGHT" 
AUTHOR  OF  "JESUS  ON  THE  HOLY  MOUNT,"   "FUNERAL  SERVICES,"  ETC. 


ie 


BOSTON,  MASS. 
W.  L.  RICHARDSON  COMPANY,  73  Hanover  Street 

NEW-YORK 

WILBUR  B.  KETCHAM,  2  Cooper  Union 

1895 


GIFT 


DAgsz 
,2 
T3  5^5- 


DEDICATED 

TO 

MY  BELOVED  CHILDREN 

WHOSE 

rHJAIi  AFFECTION 

IS  AN  UNCEASING  JOT. 


291 


There  is  no  heroic  poem  in  the  world  but  is  at  bottom  a  biography, 
the  life  of  a  man ;  and  there  is  no  life  of  a  man  faithfully  recorded  but  is 
a  heroic  poem  of  its  sort,  rhymed  or  unrhymed.— Cabltle. 


PEEFACE. 


When  Erin  first  rose  from  tlie  dark,  swelling  flood, 
God  blessed  the  green  island,  and  saw  it  was  good ; 
The  emerald  of  Europe,  it  sparkled  and  shone. 
In  the  ring  of  the  world,  the  most  precious  stone. 

Drennan. 

The  author  of  "  The  Story  of  St.  Patrick"  has  aimed  to 
produce  a  popular  life  of  this  notable  missionary,  based 
upon  facts  and  upon  his  characteristics  and  teachings  as 
revealed  in  his  genuine  wi-itings.  The  story  is  preceded 
by  a  brief  sketch  of  Ireland  in  its  early  settlements,  its 
social  condition,  its  legal  enactments,  its  religious  behefs, 
and  its  ancient  language ;  and  is  followed  by  a  careful 
description    of    the    church-work    Patrick   performed   in 

Ireland. 

The  book  closes  with  an  account  of  a  few  of  the  mu-acles 
attributed  to  St.  Patrick,  a  few  of  the  legends  with  which 
some  writers  have  associated  his  name,  and  with  the  "  say- 
ings, proverbs,  and  visions,"  whose  genuineness  has  not 
been  admitted  by  the  most  judicious  critics.  The  volume 
contains  an  account  of  every  known  and  important  trans- 
action of  his  life,  as  the  latest  research  and  best  scholar- 
ship have  brought  to  light  the  different  phases  of  his 

7 


8  PREFACE. 

much  discussed  and  disputed  career.  Facts  are  the  same 
everywhere ;  but  for  the  settiug  forth  of  the  facts  as  they 
are  presented  in  this  "  Story,"  and  for  many  of  the  lessons 
deduced  therefrom,  the  author  claims  that  these  "  apples 
of  gold  "  are  in  his  own  "  pictures  of  silver."  He  will  wel- 
come criticism,  whether  adverse  or  favorable,  for  he  would 
greatly  prefer  to  know  wherein  he  may  be  in  error ;  and 
where  the  views  presented  are  just  they  may  become  more 
useful  in  being  ventilated  by  discussion. 

Dear  Shamrock  of  Erin !  so  sacred  and  green. 
Though  ages  of  sorrow  thy  past  years  have  seen ; 
From  childhood's  bright  morning  to  manhood's  decline 
Thy  leaflets  we  wear  o'er  our  hearts  ever  thine. 

In  sadness  we  loved  thee,  and  earnest  our  prayer. 
Long  years  of  rich  blessing  may  yet  be  thy  share. 
When  strife  o'er  thy  verdant  soil  ever  shall  cease. 
Thy  three  leaves  the  symbol  of  Love — Union — Peace. 

T.  E.  E. 


The 


CONTENTS. 


PAGE 

CHAPTER  I. 

Early  Settlers  of  Ireland 13 


CHAPTER  II. 
The  Primitive  Soclal  Condition  of  Ireland 29 

CHAPTER  III. 
The  Ancient  Laws  of  Ireland 36 

CHAPTER  IV. 
The  Druidical  Religion  op  Ireland 42 

CHAPTER  V. 

The  Original  Language  op  the  Celtic  Irish 52 

CHAPTER  VI. 
The  Progress  op  Christianity  before  the  time  of  Patrick       65 

CHAPTER  VII. 

Patrick's  Birthplace  and  Birth 74 

CHAPTER  VIII. 
Patrick's  Parentage 81 

9 


10  CONTEXTS. 

PAOE 

CHAPTER  IX. 
Official  Positions  of  Patrick's  Grandfather  and  Father  . .    85 


CHAPTER  X. 
Patrick's  Baptism  and  Early  Life 89 

CHAPTER  XI. 
The  Captivity  of  St.  Patrick 93 

CHAPTER  XII. 

Patrick's  Conversion  in  Bondage 98 

CHAPTER  XIII. 

Patrick's  Escape  from  Slavery 102 

CHAPTER  XIV. 

Patrick  at  Home  Again 105 

CHAPTER  XV. 
Patrick's  Call  to  Mission  Work ; 112 

CHAPTER  XVI. 

An  Estimate  of  Patrick  before  entering  upon  his  Mission  .  117 

CHAPTER  XVII. 
Patrick  Starting  on  his  Mission  in  Ireland ' 121 

CHAPTER  XVIII. 

Patrick's  Visit  to  Tara 128 


CONTENTS.  11 

PAGE 

CHAPTER  XIX. 
Description  of  Taea  and  Taka  Hall 132 

CHAPTER  XX. 
Patrick's  Mission  "Work  m  the  West  and  South 135 

CHAPTER  XXI. 
Patrick's  Visit  to  Connaught,  etc 139 

CHAPTER  XXII. 
Patrick's  Visit  to  the  Northwest 144 

CHAPTER  XXIII. 
Patrick's  Closing  Missionary  Tours 148 

CHAPTER  XXIV. 
Patrick's  Death  and  Burial 155 

CHAPTER  XXV. 
A  Memorial  Tribute  to  Patrick 159 

CHAPTER  XXVI. 
Patrick's  Chief  Characteristics 162 

CHAPTER  XXVII. 
Patrick's  Scriptural  Knowledge 181 

CHAPTER  XXVIII. 
Patrick's  Doctrines 186 


12  CONTENTS. 

PAGE 

CHAPTEE  XXIX. 
The  Eise  op  Monasticism 196 


CHAPTEE  XXX. 
The  Chitrch  op  St.  Patrick 206 

CHAPTEE  XXXI. 

Conclusion  op  "  The  Story  op  St.  Patrick  " 228 

CHAPTEE  XXXII. 

The  " Confession"  of  St.  Patrick 239 

CHAPTEE  XXXIII, 
The  Hymn  of  St.  Patrick 262 

CHAPTEE  XXXIV. 

Patrick's  Epistle  to  Coroticus 267 

CHAPTEE  XXXV. 
Index  op  Biblical  Texts  Quoted  by  St.  Patrick 276 

CHAPTEE  XXXVI. 

The  Doubtful  Eemains  of  Patrick 278 

CHAPTEE  XXXVII. 
Miracles  and  Legends 284 


THE   STORY   OF   ST.  PATRICK. 


CHAPTER  I. 

THE  EAKLY  SETTLERS  OF  IRELAND. 

Long,  long  ago,  beyond  the  misty  space 

Of  twice  a  thousand  years, 
In  Erin  old  there  dwelt  a  mighty  race, 

Taller  than  Roman  spears ; 
Like  oaks  and  towers  they  had  a  giant  gi*ace, 

Were  fleet  as  deers. 
With  wind  and  waves  they  made  their  'biding-place, 

These  western  shepherd  seers. 

T.  D.  McGee. 

There  are  few  more  important  and  interesting  person- 
ages in  aU  history,  and  around  whom  so  much  mystery 
hangs,  than  that  of  Patrick,  usually  designated  the  Apostle 
of  Ireland. 

Nor  can  the  condition  of  the  Irish  country  and  people 
before  Patrick  landed  upon  its  shores  be  seen  in  a  more 
satisfactory  historic  light.  Therefore,  before  we  enter 
upon  the  story  of  Patrick,  let  us  briefly  scan  the  condi- 
tion of  Ireland  in  those  early  days. 

There  is  a  mistiness  enwrapping  the  annals  of  that 
"Green  Isle  of  the  Ocean,"  which  obscm-es  in  a  great 

13 


14  TEE  STORY  OF  ST.  PATRICK. 

measure  the  facts  botlj  before  and  after  the  commence- 
ment of  the  Chvi,=>tia5i  era. 

Th6  preliistorJc  legends  of  Ireland  are,  however,  of  con- 
siderable importance  in  obtaining  a  pretty  accurate  view 
of  its  earliest  settlements.  The  long  continuance  of  tribal 
government,  and  the  existence  of  a  special  class  whose 
duty  it  was  to  preserve  the  genealogies  of  the  ruling  fami- 
lies, and  to  keep  in  memory  the  deeds  of  their  ancestors, 
were  favorable  to  the  gi'owth  and  preservation  of  these 
legends.  Long  pedigrees  and  stories  of  forays  and  battles 
were  preserved,  but  were  altered  more  or  less  in  being 
transmitted  fi'om  father  to  sou. 

But  as  there  had  been  no  great  conquest  for  centuries 
by  foreign  races  to  destroy  these  traditions  they  were  not 
eradicated  by  internal  contests  and  displacements  of  tribes. 

When  these  Irish  prehistoric  legends  are  therefore  di- 
vested of  their  extraneous  additions,  they  express  the 
broad  facts  of  the  peopling  of  Ireland,  and  are  in  a  mea- 
sure in  accordance  with  the  results  of  archaeological  inves- 
tigation. 

Keeping  these  things  in  view,  these  prehistoric  legends 
inform  us  that  several  principal  peoples  were  the  earliest 
settlers  of  Ireland. 

We  must,  however,  remember  that  no  two  histories 
of  Ireland  seem  to  agree  as  to  the  strifes,  changes,  and 
rules  which  characterized  that  unhappy  country  during 
its  earliest  centuries.  It  is  simply  impossible  to  recon- 
cile the  historical  accounts  handed  down  by  the  sages  or 
scribes  of  those  primitive  times,  when  Ireland  was  a  battle- 
ground for  fierce  wars  of  petty  kings  and  chieftains. 


THJi  EARLY  SETTLERS   OF  IRELAND.  15 

There  is  an  early  tradition  that  Gomer,  the  eldest  son  of 
Japheth,  one  of  the  sons  of  Noah,  was  the  progenitor  of 
the  early  branches  of  the  Celtic  family,  and  of  the  modern 
people  who  are  known  as  Gaels,  or  Scotch  Highlanders, 
of  Celtic  origin. 

A  curious  compilation  called  "  The  Book  of  Invasions  " 
tells  us  that  the  first  people  who  arrived  in  Ireland  were 
under  the  leadership  of  Parthelan,  and  came  from  Scythia, 
or  middle  Greece,  in  the  fifteenth  centuiy  before  Christ, 
and  settled  at  Kenmare,  on  the  southwest  coast  of  Ireland. 
Parthelan  divided  the  coast  into  four  parts,  giving  to  each 
of  his  four  sons  a  part,  and  having  occupied  Ireland  for 
three  hundred  years,  they  all  died  of  a  plague. 

From  the  earliest  period  Ireland  was  well  wooded  and 
the  interior  full  of  marshes.  It  was  occupied  by  a  sparse 
population  of  forest  tribes,  who  were  doubtless  of  the  ab- 
original race  of  western  and  southern  Em-ope.  There  is 
no  date  given  for  the  arrival  of  this  race,  and  it  is  said 
that  these  people  were  in  Ireland  when  Ireland  itself  was 
discovered,  as  people  were  in  San  Salvador  when  it  was 
discovered  by  Columbus. 

The  incoming  of  the  first  Celts  with  Parthelan,  who 
were  akin  to  the  later  people  called  Scots,  who  settled  on 
the  sea-coast  and  built  fortresses  on  the  principal  high- 
lands, was  a  marked  era  in  the  earliest  history  of  Ireland, 
for  these  people,  with  the  "  forest  tribes,"  formed  the  ear- 
liest basis  of  the  population. 

Different  parts  of  Ireland  seem  to  have  been  settled  at 
different  times  by  people  varied  in  origin  and  traits  of 
character.     The  north  people  were  probably  a  branch  of 


16  THE  STORT  OF  ST.  PATRICE. 

the  Celts ;  the  eastern  and  central  people  were  an  offshoot 
of  the  British  and  Belgic  tribes ;  and  the  people  of  Mun- 
ster  were  of  a  southern  or  Gallic  type.  The  Britons  came 
from  that  part  of  France  which  lies  between  the  river 
Seine  and  the  English  Channel,  and  which  includes  Nor- 
mandy as  weU  as  Brittany.  Three  other  tribes,  called  the 
invading  tribes,  came  from  between  the  river  Humber  and 
the  shore  of  the  North  Sea.  While  the  people  who  in- 
habited the  British  Isles  were  of  the  same  stock  as  those 
of  Gaul,  yet  they  flowed  into  these  isles  in  two  streams, 
one  from  the  neighboring  Gaul,  and  one  from  some  coun- 
try east  of  Gaul,  by  way  of  the  North  Sea. 

Another  instalment  of  Celts,  consequent  upon  their 
displacement  from  other  countries  by  conquests  of  the 
Romans,  soon  after  arrived.  These  commenced  a  war 
upon  the  various  tribes  they  found  in  Ireland,  and  having 
conquered  many  of  them,  reduced  them  to  servitude. 

The  foremost  of  the  conquering  tribes  was  called  Scot- 
raige,  and  having  acquired  the  leadership  of  the  free  clans, 
were  then  called  Scoti.  These  Scots  gave  the  name  of 
Scotia  to  Ireland,  a  name  which  it  retained  till  the  eleventh 
century,  when  the  old  name  Hibernia,  given  to  it  by  the 
Latin  writers,  was  revived — a  name  which,  on  the  author- 
ity of  a  learned  scholar,  is  the  Latin  form  of  the  word 
Erin. 

As  these  Celts  formed  the  basis  of  the  population  in 
Gaul,  Thrace,  Asia  Minor,  and  Caledonia,  as  well  as  in 
Ireland,  it  will  be  interesting  to  look  at  their  origin,  trace 
them  through  the  nations,  and  study  their  characteristics 
as  given  by  credible  historians. 


THE  EARLY  SETTLERS  OF  IRELAND.  17 

The  Ai-yans  were  a  primitive  people  who  lived  in  pre- 
historic times  in  Central  Asia,  east  of  the  Caspian  Sea  and 
north  of  the  Hindu  Mountains ;  and  from  them  sprang  the 
Celtic,  Teutonic,  Slavonic,  and  other  races.  It  was  a  divi- 
sion of  mankind  otherwise  called  Indo-European  or  Indo- 
Germanic.  These  people,  moved  either  by  the  pressure  of 
their  increasing  numbers  or  by  the  restlessness  of  their 
disposition,  migrated  in  great  hordes  eastward.  A  side 
wave  of  this  great  flood  of  people  poured  over  the  Apen- 
nines, submerged  Rome,  and  spread  out  in  weaker  waves 
over  southern  Italy.  Many  years  afterward  they  swarmed 
into  Thrace,  and  a  part  of  them  pushed  into  Asia  Minor. 

We  have  no  credible  account  of  the  separation  of  the 
Celts  from  the  other  Aryans  or  Indo-Germans.     Invading 
eastern  Europe,  they  were  di'iven  westward  and  settled  in 
France  and  Spain,  spreading  themselves  into  north  Italy, 
Belgium,  and  the  British  Isles.    This  migi-ation  was  doubt- 
less made  long  before  the  dawn  of  British  history.     More 
than  six  hundred  years  before  the  Christian  era  the  coun- 
try of  the  Gauls  was  visited  by  the  Phenicians  and  the 
Greeks.     They  found  the  people  a  race  of  warlike  savages, 
who  dressed  in  the  skins  of  beasts,  dyed  or  tattooed  their 
limbs  and  bodies,  made  drinkiug-cups  of  the  skulls  of  their 
enemies  killed  in  battles,  and  strangled  the  unfortunate 
strangers  wrecked  upon  their  coasts.     Their  only  religion 
was  the  worship  of  trees,  fountains,  thunder,  and  aU  things 
wild  or  strange  in  nature. 

The  Phenicians  and  subsequently  the  Greeks  ean-ied  on 
some  trade  with  this  wild  people  with  the  result  of  intro- 
ducing a  few  civilized  arts  among  them. 


18  THE  STORY  OF  ST.  PATRICK. 

The  present  town  of  Marseilles  was  founded  600  b.c.  by 
Grecian  traders.  Six  years  later  these  barbarians,  under 
their  general,  Belmus,  captured  and  plundered  Rome,  but 
were  driven  out  by  the  Roman  leader  Cornilleus.  During 
the  two  hundred  years  following  there  were  frequent 
wars  between  the  Gauls  and  Romans.  Those  who  settled 
in  northern  Italy,  the  cisalpine  Gauls,  were  submerged 
by  Rome  about  220  B.C.  Caesar  subdued  Gaul  proper  in 
eight  campaigns  between  the  years  of  58  and  50  B.C.  The 
loss  of  the  Gauls  in  the  last  struggle  was  probably  nearly 
a  million  of  men. 

At  the  time  of  this  conquest  the  Gauls  had  a  number  of 
fortified  towns,  they  had  invented  various  implements  for 
use  in  husbandry,  and  excelled  in  the  arts  of  working  in 
metals,  in  embroidery,  and  the  manufacture  of  various 
kinds  of  cloth.  But  they  were  rude  in  manner  and  rough 
in  speech.  They  practised  polygamy  and  worshiped  many 
gods,  to  whom  they  offered  in  sacrifice  the  captives  taken 
in  war.  They  are  described  by  Roman  writers  as  a  large, 
fair-skinned,  and  yellow-haired  race,  social,  turbulent,  en- 
thusiastic, imaginative,  and  vain.  Because  of  their  noisy 
and  fluent  speech,  Cicei'o  compared  them  to  town-criers, 
and  Cato  remarks  admiringly  of  their  tact  in  turning  an 
argument  against  their  opponents. 

They  wore  their  hair  long  and  flowing,  and  delighted  in 
showy  garments.  Their  chiefs  wore  much  jewelry,  large 
head-pieces  of  fur  and  feathers,  with  gold  and  silver  waist- 
belts,  from  which  hung  enormous  sabers.  They  went  into 
battle  with  all  this  finery  on,  but  threw  it  off  in  the  heat 
of  the  conflict.  They  fought  fiercely,  armed  with  barbed, 
iron-headed  spears,  heavy  broadswords,  and  lances. 


THE  EARLY  SETTLERS   OF  IRELAND.  jg 

After  their  subjugation  by  Caesar  the  Gauls  remained 
entirely  quiet  for  more  than  two  centuries,  and  the  civili- 
zation of  the  country  proceeded  rapidly  under  the  influ- 
ence of  Roman  rule.  Many  towns  were  built,  new  arts 
introduced,  and  commerce  was  stimulated.  The  national 
habits  and  religion  retired  by  degrees  to  the  northwest, 
and  at  last  found  their  only  refuge  in  the  islands  beyond  it. 

Christianity  was  first  introduced  into  Gaul  about  160  a.d., 
by  teachers  sent  out  by  the  Apostles  and  their  succes- 
sors. During  the  fourth  and  fifth  eentui-ies  the  country 
was  taken  from  the  Romans  by  the  Franks,  a  German 
tribe  which  gave  its  name  to  the  country. 

The  French  people  to-day  are  of  mixed  ancestry,  deriv- 
ing their  characteristics  from  the  Celts,  Romans,  and 
Franks. 

The  Irish  are  the  only  people  from  Gallic  or  Celtic  an- 
cestry who  have  been  mixed  so  slightly  with  other  nation- 
aUties  as  to  show,  even  to  the  present  time,  the  survival 
of  the  physical  and  mental  traits  of  the  Gallic  Celts. 

Historians  seem  unanimous  in  tracing  the  inhabitants 
of  Thrace,  in  the  centuries  immediately  preceding  the 
Christian  era,  to  the  influx  of  the  Celts  from  southern  and 
eastern  Europe.  Of  the  inhabitants  of  Thrace  in  those 
days,  we  are  informed  by  eminent  histoi'ians  of  their 
habits  and  practices.  Polygamy  was  general,  and  when 
the  husband  died  his  favorite  wife  was  slain  over  his 
gi'ave.  Before  mamage  the  Thracian  women  enjoyed  the 
utmost  liberty,  but  after  marriage  they  were  guarded  with 
Tui'kish  rigor. 

Wars  and  robbery  were  the  only  honorable  occupations 
of  the  men.     They  lived  to  steal  either  from  one  another 


20  THE  STOUT  OF  ST.  PATRICK. 

or  from  the  neighboring  people.  When  not  fighting  or 
plundering,  they  spent  their  •  days  in  savage  idleness,  or 
quarreling  over  their  cups.  They  were  courageous,  or 
rather  ferocious,  after  the  fashion  of  barbarous  people,  yet 
they  lacked  the  steady  valor  and  endurance  of  disciplined 
troops.  At  all  times  their  warfare  displayed  more  fiei'ce- 
ness  and  impetuosity  than  fortitude.  Their  treachery  was 
probably  no  greater  than  that  of  other  barbarians. 

"When  the  Romans  under  Caesar  invaded  Britain  fifty 
years  before  Christ  they  found  the  islands  occupied  by  a 
tribe  of  the  Cymric  Celts,  a  people  descended  from  the 
Belgic  Grauls,  who  had  crossed  over  to  the  island  from  the 
mainland  opposite. 

These  people  were  called  Britons.  A  tribe  of  similar 
origin,  the  Caledonians,  inhabited  the  northern  half  of  the 
island,  and  still  another  tribe  occupied  the  adjoining  island 
of  Ireland,  then  called  Scotia,  whence  its  inhabitants  were 
known  by  the  name  of  Scots ;  but  they  called  their  island 
Eri,  whence  it  is  supposed  that  they  were  originally  de- 
scended from  wanderers  from  the  land  of  the  Spanish 
or  Iberian  Gauls. 

The  Eomaus  governed  Britain  for  three  centuries  in 
justice  and  tranquillity,  but  the  Caledonians  made  them- 
selves very  troublesome  by  plundering  incursions,  and  the 
Romans  made  a  stone  wall  across  the  narrowest  part  to 
keep  the  northern  barbarians  off. 

These  Caledonians  were  called  Picts  by  the  Romans, 
because  they  painted  their  bodies.  Early  in  the  third 
centmy  the  Saxons  from  north  Germany  made  incursions 
into  Britain,  and  these,  with  the  Picts  on  the  north  and 


THE  EARLY  SETTLERS  OF  IRELAND.  21 

the  Scots  on  the  west,  harassed  the  Britons,  who  were 
protected,  as  far  as  possible,  by  the  Romans,  until  the  faU 
of  their  empire  in  the  fifth  century. 

The  Celts  in  their  dispersions  through  different  coun- 
tries made  themselves  a  "  terror"  wherever  they  went,  and 
were  so  troublesome  to  the  Romans  in  Asia  Minor,  where 
they  had  been  diiven  because  of  their  marauding  and 
plundering,  that  they  were  hemmed  in  by  the  emperor 
to  the  province  of  Galatia,  so  called  because  these  people 

were  Gauls. 

Here  the  Apostle  Paul  visited  them,  preached  to  them 
the  gospel,  and  founded  several  churches,  the  first  Celtic 
chm-ches  of  which  we  read  in  history. 

In  writing  an  "Epistle"  to  them  afterward  he  deplores 
their  "  fickleness,"  in  backsliding  so  quickly  after  conver- 
sion, and  with  such  little  persuasion  from  the  tempter. 

Paul  had  reached  Galatia  a  broken-down  traveler.  He 
had  halted  on  his  journey  because  his  strength  had  given 
out,  and  he  must  stay  until  regained.  This  in  his  letter 
to  them  he  freely  confessed.  "  Because  of  the  weakness 
of  the  flesh  I  preached  to  you  at  first,"  is  his  language. 
He  was  physicaUy  unable  to  proceed,  and,  moreover,  he 
was  afflicted  with  some  malady  the  nature  of  which  tended 
to  excite  contempt  and  even  repulsion  in  beholders.  Yet 
in  spite  of  all  this  the  warm-hearted  Galatians  or  Celts 
received  him  with  enthusiasm.  Paul  testifies  that  had  he 
been  "an  angel  of  God,"  or  "Jesus  Christ"  himself,  they 
could  not  have  shown  him  greater  hospitality. 

They  thought  themselves  happy,  indeed,  that  he  had  be- 
come their  guest;  there  was  nothing  they  would  not  have 


22  THE  STORY  OF  ST.  PATRICK. 

done  for  him,  even  "  to  the  digging  out  of  their  eyes  to 
give  him,"  as  they  said,  with  a  toucli  of  genuine  Celtic 
exaggeration,  and  yet  with  a  true  streak  of  kindness  and 
hospitality,  for  which  Celts  are  still  distinguished. 

These  Galatians,  be  it  remembered,  were  of  Celtic  de- 
scent. Galatian  is  synonymous  with  Gallic.  They  were 
the  relics,  as  we  have  seen,  of  a  Gallish  or  Celtic  invasion 
that  swept  over  southern  Europe  in  the  early  part  of  the 
third  century  before  Christ  and  poured  into  Asia  Minor. 
Here  the  Celtic  tribes  maintained  themselves  in  indepen- 
dence, under  their  native  princes,  until,  a  hundred  years 
later,  they  were  subdued  by  the  Romans,  and  their  coun- 
try formed  a  province  of  the  empire. 

While  they  had  retained  much  of  the  ancient  language 
and  manners,  they  had  also  readily  acquired  Greek  culture, 
and  were  superior  to  their  neighbors  in  intelligence. 

None  of  the  New  Testament  churches  possessed  a  more 
strongly  marked  character  than  did  those  in  Galatia.  They 
exhibited  the  well-known  traits  of  the  Celtic  natui'e.  They 
were  genei'ous,  impulsive,  vehement  in  feeling  and  lan- 
guage, but  vain,  fickle,  and  quarrelsome. 

Eight  out  of  the  fifteen  works  of  the  flesh  enumerated 
in  the  twentieth  and  twenty-first  verses  of  the  fifth  chapter 
of  Paul's  Epistle  to  the  Galatians,  works  in  which  the  Gala- 
tians indulged,  were  sins  of  strife.  They  could  hardly  be 
resti'ained  from  biting  and  devouring  one  another  (chapter 
V.  1-5).    They  were  prone  to  "  revelings  and  drunkenness." 

They  had  probably,  too,  a  nature  bent  toward  a  scenic 
and  ritualistic  type  of  religion,  which  made  the  spirituality 
of  the  gospel  pall  upon  their  taste,  and  gave  to  the  teach- 


THE  EARLY  SETTLERS   OF  IRELAND.  23 

ing  of  tlie  Judaizers  who  had  come  among  them  its  fatal 
bewitchmeut.  "  The  beggarly  elements  of  the  world  "  still 
bewitch. 

The  Romans,  dreading  the  influence  of  these  Celts, 
pushed  them  westward,  and  the  Teutons,  following  up 
this  pressure  upon  the  Celts,  drove  them  into  Gaul  and 
also  into  what  is  now  known  as  the  Three  Kingdoms — 
England,  Scotland,  and  Ireland.  In  these  kingdoms  they 
found  a  refuge,  especially  in  Devon,  Cornwall,  Wales,  the 
country  from  Mersey  to  the  Clyde,  and  in  Irene,  or  Ire- 
land. 

It  must  be  remembered  that  while  the  Roman  Empire 
was  almost  coextensive  with  the  entire  world,  its  legions, 
for  whatever  cause,  never  set  foot  on  Ireland,  nor  could 
they  ever  penetrate  into  the  great  natural  fortresses  of 
northern  Caledonia. 

Other  peoples  struggled  for  the  mastery  of  Ireland,  as 
the  Nemediaus,  the  Ferbolgs,  the  Danaans,  and  the  Melis- 
ians,  but  the  Celts,  under  a  leader  called  Scotraige,  finally 
gained  the  mastery  and  were  afterward  called,  as  we  have 
already  stated,  Scots. 

The  leader  of  these  Scots  was  Tuathal,  who  founded  a 
feudal  system  in  Ireland,  which  existed  when  Patrick  ap- 
peared upon  the  scene,  and  which  ruled  Ireland  while  the 
Scotia  power  endured. 

Hitherto  the  island  had  been  divided  into  four  prov- 
inces, each  province  ruled  by  its  own  king,  but  Tuathal 
took  a  portion  from  each  of  the  other  provinces  and  of 
these  formed  the  province  'or  kingdom  of  Meath,  which  by 
its  rental  supported  the  chief  king,  who  had  his  capital  at 


24  TEE  STOUT  OF  ST.  PATRICK. 

Tara.  Tuathal  made  himself  chief  king,  and  to  him  all 
the  other  kings  were  subject. 

He  built  in  Muuster  the  sacred  place  of  the  Druids, 
now  called  the  Hill  of  Ward,  near  Athboy.  He  established 
also  a  similar  religious  center  for  each  of  the  other  prov- 
inces. The  sacred  place  of  Munster  was  then  called  Ti- 
achtga;  that  of  Connaught  was  called  Usnech;  that  of 
Ulster  was  Tailti,  now  Telltown ;  and  Temair,  or  Tara,  was 
in  Leinster. 

Each  of  these  sacred  places  had  its  great  religious  di-uid- 
ical  festival. 

The  great  festival  at  Tiachtga  was  called  Samium,  now 
AUhallow-tide.  On  this  occasion  all  the  hearths  in  Mun- 
ster must  be  rekindled  from  the  sacred  fire,  for  which  a 
tax  was  due  to  the  king. 

The  great  festival  of  Beltaine  was  celebrated  at  Usnech, 
now  the  hill  of  Usnagh,  in  Westmeath.  This  was  observed 
in  the  month  of  May.  The  horse  and  garments  of  every 
chief  who  came  to  the  festival  formed  a  part  of  the  toU  of 
the  king  of  Connaught. 

At  Tailti  (Telltown)  a  great  fair  was  held  at  certain  inter- 
vals on  the  1st  of  August,  at  which  were  celebrated  games 
supposed  to  have  been  established  by  Lugaid  of  the  Long 
Arm,  one  of  the  gods  of  Dia  and  Ana,  in  honor  of  his 
foster-mother,  Tailti. 

It  was  here  that  Tuathal  erected  a  royal  sacred  fort, 
called  a  dun,  in  which  was  placed  the  shrine  of  the  Ulaid, 
and  to  the  kings  of  which  the  rents  of  the  fair  belonged. 
These  rents  consisted  chiefly  in  a  fine  due  for  each  mar- 
riage celebrated  there. 


THE  EARLY  SETTLERS   OF  IRELAND.  25 

At  Tara,  the  principal  royal  residence,  he  established  the 
feast  of  Tara,  which  was  a  general  assembly  of  the  provin- 
cial kings  and  other  sub-governors  of  Ireland  who  came 
to  do  homage  to  the  Ardri,  or  over-king. 

The  feast  continued  to  be  held  from  Tuathal's  time  to 
554  A.D.,  when  the  last  was  held  by  Dairmait,  son  of  Cer- 
ball.  The  establishment  of  the  feast  is  also  attributed  to 
the  prehistoric  king  Eochaid  011am  Fotla,  which-iaiplies 
that  Tuathal  merely  reestablished  it. 

As  a  reparation  for  the  loss  of  his  two  daughters  at  the 
hands  of  the  treacherous  and  wanton  king  Boroimhi,  Tua- 
thal imposed  a  heavy  tribute  upon  the  province  of  Lein- 
ster,  which  was  to  be  paid  every  season  forever  after.  This 
tribute,  which  afterward  caused  so  many  wars,  consisted 
of  6000  cows,  6000  hogs,  6000  wethers,  6000  copper  cal- 
drons, 6000  ounces  of  silver,  and  6000  mantles. 

After  introducing  several  social  reforms,  one  of  which 
was  the  choosing  of  supervisors  of  the  most  expert  work- 
men in  the  kingdom,  Tuathal  met  his  death  at  the  hands 
of  Mai,  109  A.D.,  who  seized  the  throne. 

In  the  year  125  a.d.,  Cond,  the  hero  of  the  hundred  bat- 
tles, became  king,  and  entered  upon  a  career  of  warfare 
which  continued  with  varying  fortune  until  he  was  slain 
Ijy  Tiofraid  Tirech,  king  of  Ulster.  About  this  time  Mug 
Nuadat  founded  a  dynasty  that  ruled  Munster  for  many 
years. 

The  career  of  Cormac  the  son  of  Art,  who  lived  in  the 
first  half  of  the  third  century,  was  remarkable  for  its 
treacherous  cruelty,  and  afterward  for  its  justice  and  wis- 
dom.    Having  in  his  youth  been  banished  from  Ulster,  he 


26  THE  STOBY  OF  ST.  PATRICK. 

aroused  the  sympathy  of  Thedy,  a  noble  of  considerable 
influence,  and  of  Lughaigh,  an  invincible  hero,  who  es- 
poused his  cause  and  marched  against  the  king  of  Ulster. 

After  a  hard-fought  battle  and  a  great  display  of  hero- 
ism on  the  part  of  Lughaigh,  the  king  of  Ulster  was  slain 
and  his  army  overwhelmed.  Thedy  in  the  contest  received 
three  wounds,  which  the  ungi'ateful  Cormac  caused  to  be 
filled — one  with  an  ear  of  barley,  another  with  a  black 
worm,  and  the  third  with  a  point  of  a  rusty  spear,  hoping 
in  this  way  to  torture  him  to  death ;  but  the  wounds  healed 
after  a  year  of  great  suffering.  In  the  meantime  Cormac 
became  established  on  the  throne  of  his  father,  and  after- 
ward ruled  Ireland  with  great  wisdom.  He  was  converted 
to  Christianity,  but  died  seven  years  afterward,  being 
choked  with  a  salmon  bone. 

During  the  latter  part  of  the  same  century,  Niall,  a  pow- 
erful and  ambitious  monarch  of  Ireland,  invaded  France 
and  plundered  the  country. 

In  this  discursive  sketch  of  the  first  settlers  of  Ireland 
we  have  seen  that  the  Celts,  wherever  they  have  been, 
have  demonstrated  that  they  are  a  very  important  branch 
of  the  Indo-German  family. 

If  we  look  at  them  in  Gaul,  we  see  there  that  their  in- 
cessant warfares  bespeak  at  least  activity  of  mind  and 
body.  If  we  look  at  them  in  Ireland,  we  see  that  the  Irish 
missions  have  done  a  great  deal  for  European  civilization. 
If  we  look  at  them  in  Britain,  we  see  that  their  traditions 
have  deeply  influenced  medieval  literature, 
t    One  great  defect  of  the  Celts  is  incapacity  for  political 


THE  EAKLY  SETTLERS   OF  lUELAND.  27 

organization.  Their  very  enthusiasm,  lively  feeling,  and 
vivid  imagination  have  prevented  them  from  taking  coolly 
and  deliberately  those  measures  which  lead  to  national 
unity ;  hence  it  is  that  they  have  given  way  before  the 
more  practical  Roman  and  Teuton.  The  Teuton  has  quiet 
resolution,  sturdy  common  sense,  a  talent  for  public  life, 
state  organization,  and  political  dominion.  The  Celt  has 
genuine  refinement  of  manner  and  feeling  and  high  poetic 
susceptibilities. 

We  have  also  seen  what  a  mixed  race  the  inhabitants  of 
Great  Britain  and  Ireland  are.  At  the  invasion  of  Britain 
by  the  Romans  the  inhabitants  included  Phenician,  Ro- 
man, and  German  elements,  which  had  become  incorpo- 
rated with  the  native  Britons,  who  were  of  Celtic  descent, 
and  to  these  have  since  been  added  the  Anglo-Saxons. 

The  inhabitants  of  Ireland  are  no  less  composite  and 
complex,  since  they  have  sprung,  as  we  have  seen,  from 
peoples  in  the  northern  parts  of  Europe,  Asia  Minor,  and 
Central  Asia,  with  a  large  infusion  of  immigrations  from 
Gaul  and  from  ancient  Germany  and  Scandinavia.  Though 
the  inhabitants  of  Ireland  may  have  retained  some  of  the 
bad  qualities  of  the  peoples  from  whom  they  have  sprung, 
they  are  nevertheless  distinguished  for  many  of  their  best 
traits,  and  in  several  of  these  are  not  a  whit  behind  some 
of  the  best  peoples  on  the  earth. 


28  THE  STOUY  OF  ST.  PATRICK 


Salutation  to  the  Celts. 

Hail  to  our  Celtic  brethren,  wherever  they  may  be, 
lu  the  far  woods  of  Oregon,  or  o'er  the  Atlantic  sea — 
Whether  they  guard  the  banner  of  St.  George  in  Indian 

vales, 
Or  spread  beneath  the  nightless  North  experimental  sails — 

One  in  name  and  in  fame 

Are  the  sea-divided  Gaels. 

A  greeting  and  a  promise  unto  them  all  we  send ; 
Their  charter  our  charter  is,  their  glory  is  our  end ; 
Their  friend  shall  be  our  friend,  our  foe  whoe'er  assails 
The  past  or  future  honors  of  the  far-dispers6d  Gaels. 

One  in  name  and  in  fame 

Ai*e  the  sea-divided  Gaels. 

T.  D.  McGee. 


CHAPTER  II. 

THE  PRIMITIVE   SOCLAIi  CONDITION   OF  IRELAND. 

Oh,  to  have  lived  Hke  an  Irish  chief  when  hearts  were  fresh 

and  true, 
And  a  manly  thought,  like  a  pealing  bell,  would  quicken 

them  through  and  through. 
And  the  seed  of  a  gen'rous  hope  right  soon  to  a  fiery 

action  grew. 
And  men  would  have  scorned  to  talk  and  talk,  and  never 

a  deed  would  do. 

C.  G.  DUFPY. 

The  constitution  of  the  Irish  social  system  was  tribal. 
It  divided  the  population  into  numerous  tribes,  which  were 
again  subdivided  into  smaller  clans,  composed  of  families 
and  individuals  descended  from  a  common  ancestor,  from 
whom  ti'ibes  and  clans  took  their  name.  This  division  of 
the  people  into  tribes  or  clans  was  a  fundamental  feature 
of  primitive  Irish  society,  and  must  be  always  kept  in 
view  by  any  one  who  would  understand  the  constitution 
of  the  church  founded  by  Patrick  and  his  successors. 

Each  tribe  had  its  chief,  and  the  chiefs  of  the  tribes 
were  subject  to  the  king  of  the  province,  and  these  pro- 
vincial kings  were  subject  to  the  chief  king.  The  chief- 
tainship and  the  kingship  were  all  elective,  although  the 
choice  was  limited  to  the  relatives  of  the  ruling  chief.    The 

29   . 


30  THE  STORT  OF  ST.   PATRICE. 

successor  of  a  chief  was  chosen  in  the  lifetime  of  the  latter. 
Though  the  choice  was  confined  to  relations,  the  eldest 
sou  was  not  necessarily  elected,  but  generally  the  ablest 
man  in  the  chiefs  connections,  and  the  person  on  whom 
the  choice  fell  was  called  the  Tanish. 

There  were  five  kings  in  Ireland  in  those  early  times, 
the  realms  of  four  of  them  nearly  corresponding  to  the 
present  four  provinces,  except  that  by  taking  a  portion 
from  each  of  the  four,  in  the  year  130  a.d.,  Meath  was 
formed  into  a  separate  central  kingdom,  its  ruler  being 
recognized  as  over-king,  and  having  his  residence  at  Tara 
in  Meath,  till  the  middle  of  the  sixth  century. 

When  a  strong  man  held  the  place  of  supreme  ruler  his 
controlling  power  was  everywhere  felt.  But  it  often 
hapj>ened  that  the  provincial  king  or  chief  was  abler  and 
more  powerful  than  the  over-king,  in  which  case  the  cen- 
tral control  was  little  more  than  nominal. 

A  true  Irish  king  of  those  days  is  beautifully  described 
by  Thomas  Davis  in  the  following  lines : 

The  Cjesar  of  Rome  has  a  wider  domain. 

And  the  great  king  of  France  has  more  clans  in  his  train ; 

The  scepter  of  Spain  is  more  heavy  with  gems, 

And  ovn-  crowns  cannot  vie  with  the  Greeks'  diadems ; 

But  kiuglier  far,  before  heaven  and  man. 

Are  the  Emerald  fields  and  the  fiery-eyed  clan. 

The  scepter,  and  state,  and  the  poets  who  sing. 

And  the  swords  that  encircle  a  true  Irish  king. 

For  he  must  have  come  from  a  conquering  race — 
The  heir  of  their  valor,  their  glory,  their  grace ; 
His  fame  must  be  stately,  his  step  must  be  fleet ; 
His  hand  must  be  trained  to  each  warrior  feat ; 


TBE  PRIMITIVE  SOCIAL   CONDITION  OF  IRELAND.  ^\ 

His  face  as  the  harvest  moon,  steadfast  and  clear, 

A  head  to  enlighten,  a  spirit  to  cheer ; 

While  the  foremost  to  rush  where  the  battlebrands  ring, 

And  the  last  to  retreat  is  a  true  Irish  king. 

But  there  were  other  grades  in  society  than  these.  The 
people  were  not  only  divided  into  ranks  and  gi-ades,  as  we 
have  described,  but  these  gi-ades  were  also  designated,  by 
the  number  of  colors  they  were  permitted  to  wear.  The 
lowest  were  only  permitted  to  wear  one  color,  and  none 
but  the  royal  family  could  wear  seven.  The  rank  next  to 
royalty  was  composed  of  the  learned  order:  these  wore 
six  colors.  This  is  an  indication  of  the  high  estimation 
in  which  learning  was  then  held.  This  custom  of  wearing 
colors  is  the  origin  of  the  Scotch  plaid,  worn  by  the  High- 
landers till  this  day. 

The  dwellings  of  the  primitive  Irish  deserve  also  a 
word.  These  houses  were,  in  many  places,  such  as  might 
be  expected  of  a  race  that  feared  attacks  from  neighbor- 
ing people.  Many  of  them  were  circular  inclosures  called 
by  various  names,  but  were  in  reality  forts,  inside  of  which 
were  the  chief  habitations  of  the  people.  They  were  erected 
for  shelter  and  protection,  and  in  the  case  of  the  better 
class  of  these  forts,  in  which  the  chiefs  resided,  they  were 
surrounded  by  two  ramparts.  The  houses  inside  of  these 
were  usually  constructed  of  wood  and  wattles. 

The  early  Christian  churches  were  similarly  constructed, 
and  generally  plastered  over  with  clay.  There  were  also 
numerous  cireixlar  stone  forts. 

A  large  portion  of  the  country  was  then  covered  with 
dense  forests,  in  which  the  oak  predominated.    In  these 


32  THE  STORY  OF  ST.    PA  THICK. 

forests,  boars,  wolves,  and  other  wild  beasts  roamed.  So 
extensive  were  these  forests  that  Ireland  was  at  one  time 
called  "  Island  of  the  Woods." 

Hunting  was  common,  but  agriculture  was  also  prac- 
tised. The  wealth  of  the  people  consisted  chiefly  of  cattle, 
pigs,  sheep,  and  horses. 

The  members  of  one  tribe  formed  a  number  of  com- 
munities; each  community  had  a  head,  who  had  under 
him  kinsmen,  slaves,  and  retainers.  Each  of  these  com- 
munities occupied  a  certain  part  of  the  tribe  land.  The 
arable  part  was  cultivated  under  a  system  of  tillage ;  the 
pasture-land  was  grazed  by  all,  according  to  certain  cus- 
toms ;  and  the  wood,  bog,  and  mountain  formed  the  unre- 
stricted common  land  of  the  community. 

And  what  this  village  community  was  to  the  tribe  the 
homestead  was  to  the  community.  In  that  homestead 
dwelt  the  representative  freeman,  capable  of  acting  as  a 
witness,  or  going  bail  for  his  neighbors. 

So  long  as  there  was  abundance  of  land  each  family 
grazed  its  cattle  iipon  the  tribe  land  without  restriction. 
Unequal  increase  of  wealth  and  growth  of  population 
naturally  led  to  its  limitation,  each  head  of  a  household 
being  entitled  to  gi*aze  an  amount  of  stock  in  proportion 
to  his  wealth,  the  size  of  his  household,  and  his  acquired 
position. 

The  arable  land  was  annually  applotted,  but  generally 
some  of  the  richer  families  succeeded  in  evading  the  ex- 
change of  the  allotments,  and  of  converting  part  of  the 
common  land  into  an  estate.  This  course  of  conduct  soon 
created  an  aristocracy. 


THE  PKIMiriVE  SOCIAL   CONDITION  OF  lEELAND.  33 

The  head  of  the  homestead  who  had  held  the  same  land 
for  three  generatious  was  called  a  lord,  of  which  rank 
there  were  several  gi-ades,  according  to  their  wealth  in 
land  and  chattels.  Several  grades  in  society  were  simi- 
larly formed,  and  gradually  sprang  into  existence. 

It  should  also  be  remembered  that  the  man  selected  to 
be  the  head  of  the  tribe,  or  the  chief  of  the  clan,  must 
have  certain  specified  qualifications,  viz.,  he  must  be  the 
most  experienced,  the  most  noble,  the  most  wealthy,  the 
wisest,  the  most  learned,  the  most  popular,  the  most  pow- 
erful to  oppose,  and  the  most  steadfast  to  sue  for  profits 
and  to  be  sued  for  losses.  In  addition  to  these  qualities, 
he  should  be  free  from  personal  blemishes  and  deformities, 
and  of  fit  age  to  lead  his  tribe  or  clan,  as  the  case  might 
be,  to  battle. 

In  order  to  support  the  dignity  of  the  chief  or  chieftain 
a  certain  portion  of  tribe  or  clan  land  was  attached  as  a 
perquisite  (an  apanage)  to  the  office.  This  land,  with  the 
fortified  residence  upon  it,  went  to  the  successor  of  the 
chief,  but  a  chiefs  own  property  might  be  divided  at  his 
death,  as  an  inheritance,  among  the  members  of  his 
family.  There  was  also  another  order,  called  entertainers. 
These  were  obliged  by  law  to  provide  for  strangers  and 
travelers.  They  were  dignitaries  among  their  fellow-men, 
and  were  required  to  be  the  proprietors  of  seven  town 
lands,  to  have  seven  herds  of  cows,  each  herd  to  contain 
one  hundred  and  fifty.  Their  mansion  was  required  to  be 
accessible  by  four  different  avenues;  and  a  hog,  sheep, 
and  beef  were  required  to  be  in  constant  preparation,  that 
whoever  called  should  be  fed  without  delay. 


34  THE  STOJir  OF  ST.   PATRICK. 

All  this  was  gi-atuitous.  Probably  it  was  this  social 
custom  and  provision  which  gave  the  Irishman  an  idea 
of  his  elysium  in  the  next  world,  where,  according  to  the 
description  of  it  in  the  olden  times,  the  pig  is  as  conspic- 
uous as  he  is  to-day  in  the  cabin  of  the  Irish  peasant. 
Here  is  the  description  of  an  Irishman's  elysium  in  those 
days: 

"There  are  three  trees  always  bearing  fruit;  there  is 
one  pig  there,  always  alive,  and  another  pig  ready  cooked ; 
and  there  is  a  vessel  full  of  excellent  ale." 

The  laws  by  which  the  people  were  governed,  as  we 
shall  see,  were  singularly  just  and  sympathetic,  protecting 
the  weak  against  the  strong  and  the  rich,  and  opening  a 
door  to  wealth  and  high  rank  for  ability  and  industry. 

It  is  recorded  in  an  old  manuscript  that  speaks  of  the 
age  of  Cormac,  one  of  Ireland's  earliest,  wisest,  and  strong- 
est rulers,  who  lived  in  the  middle  of  the  third  century, 
"  that  the  world  was  full  of  all  goodness  in  his  time ;  there 
were  fruit  and  fatness  of  the  land,  an  abundant  produce 
of  the  sea,  with  peace,  ease,  and  happiness.  There  was  no 
killing  nor  plundering  in  his  time,  but  every  one  occupied 
bis  land  in  happiness." 

This  description  of  those  times  may  be  rather  rosily 
drawn,  but  Cormac  had  doubtless  come  under  the  influ- 
ence of  Christianity,  and  sought  to  follow  the  Golden 
Eule.  Be  that  as  it  may,  the  social  primitive  condition  of 
Ireland,  we  can  well  imagine,  was  somewhat  similar  to  the 
condition  portrayed  by  the  poet  in  his  beautiful  words,  on 


THE  PRIMITIVE  SOCIAL   CONDITION  OF  IRELAND.  35 


The  Brave  Old  World. 

There  was  once  a  world,  and  a  brave  old  world, 

Away  in  the  ancient  time, 
When  the  men  were  brave  and  the  women  fair, 

And  the  world  was  iu  its  prime ; 
And  the  priest  he  had  his  book. 

And  the  scholar  had  his  gown, 
And  the  old  knight  stout,  he  walked  about, 

With  his  broadsword  hanging  down. 

Ye  may  see  this  world  was  a  brave  old  world, 

In  the  days  long  past  and  gone. 
And  the  sun  he  shone,  and  the  rain  it  rained, 

And  the  world  went  merrily  on ; 
The  shepherd  kept  his  sheep. 

And  the  milkmaid  milked  her  kine. 
And  the  serving-man  was  a  sturdy  loon 

In  a  cap  and  doublet  fine. 


CHAPTER  III. 

THE  ANCIENT  LAWS   OF  IRELAND. 

When  on  Sinai's  top  I  see 
God  descend  in  majesty, 
To  pi-oclaim  his  holy  law, 
All  my  spirit  sinks  with  awe. 

When  on  Calvary  I  rest, 
God,  in  flesh  made  manifest, 
Shines  in  my  Redeemer's  face. 
Full  of  beauty,  truth,  and  grace. 

Montgomery. 

The  inhabitants  of  Ireland  were  governed,  from  a  very 
early  period,  and  for  many  centuries,  by  what  were  called 
the  Brehon  Laws.  These  laws  obtained  this  name  because 
they  were  made  by  the  judges. 

These  judges  were  hereditary,  and  each  administered 
justice  to  the  members  of  his  tribe,  while  seated  in  the 
open  air,  on  a  few  sods,  on  a  hill  or  rising  ground.  The 
language  in  which  these  laws  were  written  is  a  convincing 
proof  of  their  antiquity,  and  also  the  subject-matter  of 
many  of  them  indicates  the  primitive  nature  of  the  society 
which  then  prevailed.  Their  style  of  composition  differs 
from  that  of  the  vernacular  Irish  language  of  the  present 
day ;  time  has  modified  much  of  the  spelling  and  many 
of  the  grammatical  forms,  also  several  of  the  legal  terms. 

36 


THE  AJfCIENT  LAWS  OF  IRELAND.  37 

Some  phrases   of  constant  occurrence  in  these  Brehon 
Laws  have  become  obsolete. 

Some  of  these  statutory  documents  are  ascribed  to  Cor- 
mac  MacArt,  a  wise  and  celebrated  monarch  of  Ireland, 
in  the  middle  of  the  third  century;  and  allusions  are 
made  in  them  to  a  general  revision  of  them  in  the  fifth 
century,  at  the  suggestion  of  St.  Patrick,  who,  in  conjunc- 
tion with  certain  kings  and  learned  men,  expunged  from 
them  many  enactments  which  savored  of  paganism ;  yet 
many  traces  of  heathenism  were  not  removed,  especially 
their  provisions  respecting  marriage,  and  its  relations  and 
obligations — provisions  that  demonstrate  that  Christian- 
ity had  not  yet  exercised  its  full  influence  upon  those  who 
were  either  the  enactors  or  revisers  of  these  laws. 

By  these  laws  a  community  or  village  comprised  sepa- 
rate famihes  and  individuals,  numerous  enough  to  occupy 
what  might  be  called  a  barony,  or  enough  land  to  supply 
all  their  necessities  by  pasture  and  cultivation ;  and  with- 
in this  barony  a  court  and  a  complete  system  of  social 
organization  were  established. 

In  each  of  these  communities  lands  were  set  apart  per- 
manently for  the  support  of  the  chief ;  and  means  were 
arranged  by  which  portions  of  the  common  land  could 
within  certain  limits  be  acquired  by  individual  owners. 
The  grades  of  life  were  numerous,  and  regulated  by  the 
amount  of  wealth  possessed  in  cattle,  and  in  a  prescribed 
assortment  of  agricultural  implements  and  household 
goods. 

The  houses  were  constructed  of  timber  and  wattle- work, 
surrounded  by  open  spaces,  of  prescribed  extent  for  each 


38  TSE  STORY  OF  ST.  I' A  TRICK. 

class.  The  shortest  limit  for  this  space  was  the  distance 
to  which  the  owner,  seated  at  his  door,  could  throw  a 
stone  of  a  given  weight. 

There  were  slaves  and  serfs  and  farmers  and  landlords, 
the  relationship  between  which  we  need  not  specify  in 
detail,  except  that  they  resembled  very  much  the  relation- 
ship between  such  classes  in  modern  times. 

The  use  of  coined  money  was  pi'actically  unknown,  and 
the  standard  of  value  was  the  cow. 

The  succession  to  the  territorial  headships  was,  as  we 
have  stated,  elective  within  certain  hereditary  limits,  and 
the  succession  to  the  tribal  rights,  and  rights  of  ownership 
in  land,  was  hereditary. 

The  law  of  marriage,  as  we  have  already  hinted,  allowed 
many  irregular  relations,  but  protected  the  property  both 
of  the  irregular  and  of  the  lawful  wife.  The  lawful  wife 
could  only  protect  herself  from  an  unlawful  one  by  the 
withdrawal  of  her  separate  property,  and  by  fines  which 
must  be  paid  to  her  on  such  an  occasion. 

The  looseness  of  the  connubial  tie,  evidenced  by  these 
laws,  was  one  of  the  evils  calling  for  reform,  alleged  by 
the  Irish  prelates  in  their  letter,  praying  Pope  Alexan- 
der III.  to  ratify  the  grant  of  Ireland  made  by  Hadrian  IV. 
to  King  Henry  II.  of  England  in  the  twelfth  century. 

The  upper  classes  put  out  their  children  to  be  nursed 
and  educated  by  the  poorer  members  of  the  community, 
who  received  a  fee  for  their  fostering  care,  and  had  a  claim 
in  their  old  age  upon  the  child  fostered  and  educated. 

This  fostering  care  commenced  with  infancy,  and  in  the 
case  of  girls  terminated  at  thirteen  years  of  age,  and  of 


THE  ANCIENT  LAWS   OF  IRELAND.  39 

boys  at  seveuteen  years.  Undei*  this  system  of  early 
training  the  Brehon  Laws  provided  that  girls  of  the  less 
wealthy  class  must  be  taught  to  use  the  handmill  and 
the  sieve,  to  bake  and  to  rear  young  cattle.  Girls  of  the 
higher  class  must  be  taught  to  sew,  cut  out  garments,  and 
embi-oider. 

The  poorer  boys  must  be  taught  kiln-drying  and  wood- 
cutting. The  boys  of  the  upper  class  were  taught  chess- 
playing,  the  use  of  the  missile,  horsemanship,  and  swim- 
ming. The  clothing,  besides  the  nursing-cloths  supplied 
by  the  parents,  was  to  be  regulated  according  to  their  sta- 
tion, from  sober-colored  stuffs  for  the  children  of  the  less 
wealthy  to  scarlet  cloth  and  silks  for  the  children  of  those 
of  the  rank  of  the  king. 

Provision  was  made  for  the  necessary  correction  of  the 
pupil,  and  fines  were  to  be  imposed  for  the  excess  of  cor- 
rection, with  many  other  reasonable  and  necessary  laws. 

Contributions  were  levied  for  the  repair  of  the  roads 
and  bridges,  etc.,  and  each  community  had  a  public  mill, 
a  fishery,  and  a  ferry-boat. 

Markets  were  held,  and  gi'eat  fairs,  at  distant  places  and 
long  intervals  of  time.  Either  party  might  rescind  a  con- 
tract within  twenty-four  hours. 

There  was  a  law  for  "  tramps  "  and  "  waifs  "  and  "  serfs," 
for  caring  for  wrecks  at  sea,  and  for  sustaining  ship- 
wrecked sailors.  All  fines  were  graduated  in  the  interest 
of  the  poorer  classes,  and  crime  and  breach  of  contract 
reduced  the  guilty  ones  from  a  higher  to  a  lower  grade  of 
society. 

Privileges  were  given  to  those  attending  the  fairs,  and  a 


40  THE  STORY  OF  ST.  PATRICE. 

violation  of  some  of  the  necessary  laws  for  securing  peace 
and  decorum  at  these  fairs  was  in  some  instances  punish- 
able with  death,  and  in  other  cases  was  punished  with  a 
pecuniary  fine.  At  these  fairs  new  laws  were  proclaimed, 
and  old  laws  were  read  over  publicly  to  the  people.  Im- 
prisonment was  unknown,  but  the  culprit  was  fettered. 
There  were  laws  for  the  regulation  or  settlement  of  cases 
out  of  court,  and  for  bringing  other  cases  to  a  higher  juris- 
diction, for  which  professional  advocates  were  appointed. 

These  laws  defined  the  respective  rights  both  of  the 
clergy  and  of  the  laity,  and  among  the  rights  expressly 
guaranteed  to  the  latter  "  was  the  recital  of  the  Word  of 
God  to  all  who  would  listen  to  it  and  keep  it."  Thus  this 
time-honored  law,  the  right  to  God's  most  precious  Word, 
was  secured  to  the  people  of  Ireland  by  this  ancient  Irish 
law. 

The  boundaries  of  their  laud  were  preserved  by  laying 
a  quantity  of  burned  ashes  on  the  ground,  and  big  stones 
on  these,  and  to  these  places  they  carried  boys,  showed 
them  the  ashes  and  stones,  and  whipped  them  soundly, 
that  they  might  remember  the  place,  and  tell  it  to  their 
children. 

The  main  features  of  these  laws  were  similar  to  those 
of  the  common  law  of  England.  Take  them  all  in  all, 
these  were  not  hard  laws  by  which  Ireland  was  governed 
at  the  time  when  Patrick  appeared  upon  the  scene. 

God's  law  is  perfect,  and  converts 

The  soul  in  sin  that  lies ; 
God's  testimony  is  most  sure, 

And  makes  the  simple  wise ; 


THE  ANCIENT  LAWS  OF  IRELAND.       '  41 

The  statutes  of  the  Lord  are  right, 

And  do  rejoice  the  heart ; 
The  Lord's  command  is  pure,  and  doth 

Light  to  the  eyes  impart ; 
Unspotted  is  the  fear  of  God, 

And  doth  endure  forever ; 
The  judgments  of  the  Lord  are  true, 

And  righteous  altogether ; 
They  more  tlian  gold,  yea,  much  fine  gold. 

To  be  desired  are ; 
Than  honey  from  the  honeycomb 

That  di-oppeth,  sweeter  far. 

David,  King  of  Iskael. 


CHAPTER  IV. 

THE  DEUIDICAL  RELIGION   OF  IRELAND. 

Great  were  their  deeds,  their  passions,  and  their  sports ; 

With  clay  and  stone 
They  piled  on  strath  and  shore  those  mystic  forts, 

Nor  yet  o'erthrown ; 
On  cairn-crowned  hills  they  held  their  council  eoui'ts ; 

While  youths  alone. 
With  giant  dogs,  explored  the  elk  resorts. 

And  brought  them  down. 

The  Druids'  altar  and  the  Druids'  creed 

We  scarce  can  trace. 
There  is  not  left  an  undisputed  deed 

Of  all  that  race. 
Save  their  majestic  song,  which  hath  their  speed, 

And  strength  and  grace ; 
In  that  sole  song  they  live  and  love  and  bleed — 

It  bears  them  on  thi'o'  space. 

T.  D.  McGee. 

There  are  no  definite  accounts  of  the  religious  rites 
practised  by  the  pagan  Ii-ish,  but  there  are  several  allu- 
sions which,  though  vague,  plainly  show  that  such  rites 
existed,  and  that  it  was  one  of  the  functions  of  the  Druids 
to  perform  them. 

These  Druids  were  a  class  of  priests  corresponding  to 
the  Magi,  or  wise  men,  of  the  ancient  Persians,  and  druid- 

42 


THE  DRVIDICAL  RELIGION  OF  IRELAND.  43 

sim  was  the  name  usually  given  to  the  religious  system  of 
the  ancient  Gauls  and  Britons. 

The  word  Druid  is  thought  to  be  derived  from  the  Greek 
woi'd  drus,  an  oak. 

Groves  of  oak  were  their  chosen  retreat,  and  whatever 
grew  on  that  tree  was  thought  to  be  a  gift  from  heaven, 
especially  the  mistletoe,  under  which  fair  ones  still  enjoy 
a  kiss  at  Christmas.  Wherever  the  mistletoe  was  found 
growing  on  an  oak  in  those  ancient  times,  it  was  cut  with 
a  golden  knife  by  a  priest  clad  in  a  white  robe,  and  two 
white  bulls  were  sacrificed  upon  the  spot.  The  Druids 
called  it  "  all  heal,"  and  its  virtues  were  considered  to  be 
very  gi'eat. 

The  mistletoe  was  only  regarded  with  reverence  when 
found  growing  on  the  sacred  oak,  the  tree  of  one  of  the 
gods  of  the  ancient  Britons.  These  druidic  rites  were  main- 
tained under  the  Romans,  Jutes,  Saxons,  and  Angles. 

But  how  and  when  the  mistletoe  became  ingrafted  on 
the  greatest  festival  of  the  Christian  woiM  is  not  yet 
apparent,  and  is  evidently  lost  in  the  darkness  of  the  dim 
and  misty  past.  The  mistletoe  also  appears  in  the  Scan- 
dinavian mythology,  in  which  an  arrow  formed  from  the 
mistletoe  is  represented  as  a  sure  weapon  of  success  in  a 
contest  with  an  adversary. 

The  custom  of  kissing  under  a  suspended  bough  of  the 
mistletoe  has  come  down  from  the  druidic  days,  and  is 
likely  to  survive  to  the  end  of  time,  as  it  has  survived  the 
faith  of  the  ancient  Britons. 

Possibly  the  popularity  of  the  rite  has  had  much  to  do 
with  its  survival.     In  some  parts  of  England,  if  a  man 


44  TBE  STORY  OF  ST.  PATRICK. 

neglects  to  provide  the  evergreens  for  the  Christmas  deco- 
ration he  loses  the  privilege  of  kissing  any  maid  or  dame 
he  catches  under  the  mistletoe  bough. 

This  pleasant  holiday  custom  has  found  expression  in 
the  following  lively  lines : 

On  Christmas  eve  the  bells  were  rung; 
On  Christmas  eve  the  mass  was  sung ; 
That  only  night  in  all  the  year 
Saw  the  stoled  priest  the  chalice  rear; 
The  damsel  donned  her  kirtle  sheen, 
The  hall  was  dressed  with  holly  green; 
Forth  to  the  wood  the  merrymen  go, 
To  gather  in  the  mistletoe. 

The  Druids  made  the  cutting  of  the  mistletoe  an  occa- 
sion of  solemn  religious  ceremonies,  terminating  often  in 
extreme  barbarity. 

If  the  readers  of  these  pages  could  have  been  in  Ireland 
about  the  time  of  Patrick's  arrival  there,  and  could  have 
stood  upon  a  hill  with  a  village  in  front  of  them,  and  a 
thick,  wild  forest  near  by,  they  might  have  seen,  according 
to  an  ancient  writer,  strange-looking  men  creeping  out  of 
cabins,  walking  about  solemnly,  and  whispering  mysteri- 
ously. 

These  men  have  long  beards,  and  in  their  hands  magi- 
cians' wands,  their  coats  are  of  many  colors,  and  they  have 
a  string  of  serpents'  eggs  about  their  necks.  Others  have 
a  white  scarf  thrown  over  their  shoulders,  bracelets  on 
their  arms,  and  long  white  rods  in  their  hands.  The  moon 
is  just  six  days  old.  They  gaze  at  the  stai's  and  decide  it 
is  the  proper  time  for  their  saci*ed  rites.  They  gather  in 
solemn  conclave,  and  their  chief  leads  them  as  they  march 


TBE  DRVIDICAL  RELIGION  OF  IRELAND.  45 

into  the  dark,  gloomy  woods.  They  halt  under  an  ancient 
oak,  and  engage  in  solemn  mummery.  One  of  the  priests 
climbs  the  oak,  and  with  the  golden  knife  cuts  away  the 
wondrous  mistletoe.  He  throws  it  carefully  down  upon  a 
white  cloth,  and  all  around  adore  it.  Every  leaf  is  a  trea- 
sure. Those  around  think  it  has  power  to  charm  away 
evil  spirits,  and  to  preserve  its  worshipers  in  health. 

Two  white  bullocks  are  on  hand  for  a  sacrifice ;  a  wreath 
of  oak  leaves  is  placed  upon  their  horns,  and  solemn  rites 
are  begun ;  a  golden  knife  is  plunged  into  the  necks  of  the 
victims,  and  they  fall  quivering  in  death ;  fires  are  kin- 
dled, and  skilful  hands  prepare  a  feast,  around  which  all 
gather,  and  of  which  they  partake  in  pagan  joy. 

At  other  times  these  barbarous  Druids  enact  a  more 
horrid  part  still  at  the  observance  of  these  demoniac  rites. 
A  slave,  or  prisoner  of  war,  or  the  child  of  some  peasant, 
is  led  into  the  gloomy  woods,  and  there  offered  as  a  sacri- 
fice upon  the  satanic  altar,  while  the  priests  roar  and  howl 
and  beat  their  drums,  to  drown  the  cries  of  the  suffering 

martyr. 

The  Druids  of  Gaul  sometimes  made  huge  baskets  of 
osier  in  the  shape  of  a  man,  and  filled  them  with  human 
beings,  and  set  the  vast  living  mass  on  fire.  Probably  the 
ancient  Irish  were  not  so  barbarous. 

These  horrid  rites  seem  to  have  been  derived  by  the 
Druids  from  the  Phenicians,  who  worshiped  Baal  and 
Moloch,  and  often  offered  up  their  children  to  them  in 

sacrifice. 

These  Druids  had  their  Baal,  which  means  "  sun,"  for 
they  had  their  Beltine  fires,  or  Baal-fire  day,  and  in  honor 


46  THE  STORY  OF  ST.  I' A  THICK 

of  the  sun  the  fire  was  made.  They  held  that  to  face  the 
sun  was  to  be  riglit  iu  the  world ;  to  face  the  sun  at  noon 
is  to  face  the  south,  and  south  means  right,  while  the 
north  means  wrong.  One  must  look  toward  the  sun  at 
the  beginning  of  his  work  if  he  would  prosper  in  it.  A 
boat  going  to  sea  must  turn  sunwise;  people  must  turn 
toward  the  sun  as  soon  as  they  are  married,  and  they  must 
be  borne  to  the  grave  in  the  same  fashion.  Some  people 
still  are  influenced,  unconsciously  it  may  be,  by  these  old 
Druid  rites,  and  so  front  churches  toward  the  sunrising, 
and  turn  toward  sunrise  when  they  say  their  prayers.  God 
forbade  his  ancient  people  to  be  imitators  of  such  people. 
These  Druids  adored  the  sun,  but  some  deny  that  they 
made  idols.  They  believed  their  God  was  omnipresent, 
and  worshiped  him  in  roofless  temples,  or  within  large 
circles  of  stone.  In  Latin  the  poet  has  described  these 
Druids  in  the  following  lines : 

Through  untold  ages  past  there  stood 

A  deep,  wild,  sacred,  awful  wood ; 

Its  interwoven  boughs  had  made 

A  cheerless,  chilly,  silent  shade ; 

There,  underneath  the  gloomy  trees, 

Were  oft  performed  the  mysteries 

Of  barbarous  priests,  who  tliought  that  God 

Loved  to  look  down  upon  the  sod 

Where  every  leaf  was  deeply  stained 

With  blood  from  human  victims  drained. 

LuciEN. 

They  believed  that  God's  eye  was  always  upon  them, 
that  the  soul  was  immortal,  and  that  there  was  a  state  of 
future  rewards  and  punishments — another  world,  where 


THE  DRUIDICAL  RELIGION  OF  IKELAND.  47 

good  souls  preserved  their  identity  and  their  habits,  while 
the  souls  of  the  bad  passed  into  the  lower  animals  to  be 
chastised.  Letters  were  burned  at  funerals,  that  the  dead 
might  carry  them  in  smoke  to  those  who  had  before  them 
crossed  the  borders  of  the  spirit-land.  Money  was  loaned 
to  the  departed,  on  condition  that  it  should  be  repaid  in 
the  world  to  come;  but  the  priests  always  received  this 
money,  and  never  failed  on  such  occasions  to  be  the  bank- 
ers, both  of  the  dead  and  the  living. 

The  power  of  these  Druid  priests  was  very  great.  They 
directed  in  all  sacred  things,  and  offered  all  sacrifices. 
They  were  the  teachers  of  the  youth,  and  judges,  both  in 
public  and  private,  of  all  disputes.  Their  chief  priest  was 
elected  by  the  priests  in  conclave,  and  possessed  power 
without  check  or  control.  They  enforced  their  legal  deci- 
sions by  religious  sanctions,  and  forbade  the  presence  of 
any  at  the  religious  sacrifices  who  refused  obedience  to 
their  decrees.  The  persons  thus  doomed  were  regarded 
as  accursed,  and  shunned  by  all  the  people. 

These  priests  were  exempt  from  war  and  from  taxation, 
and  were  regarded  with  the  deepest  reverence.  They  did 
not  commit  their  learning  to  writing,  lest  it  should  be  read 
by  the  people;  but  committed  it  to  memory,  and  trans- 
mitted it  orally  from  one  to  another.  If  at  any  time  any 
of  the  priests  wrote  anything,  it  was  in  the  Greek  lan- 
guage, which  the  priests  only  understood.  These  Druid 
priests  had  also  their  fairies  and  their  bushes,  and  their 
hills  and  groves,  and  places  sacred  to  them. 

The  king  and  gi-eat  aristocratic  families  among  these 
Druids  had  their  bards,  who  became  in  time  a  privileged 


48  THE  STORY  OF  ST.  PATRICK. 

class,  and  exercised  great  influence.  They  were  the  chief 
historians,  kept  the  family  genealogies,  cast  into  rude 
verse  the  deeds  of  their  heroes,  recited  them  on  public 
occasions  and  at  all  gi'eat  festivals,  at  which  these  bards 
were  always  present.  On  such  times  they  excited  the 
youth  to  the  cultivation  of  oratory,  swayed  the  multitudes 
by  their  fervid  appeals,  and  filled  aU  with  the  greatest 
enthusiasm. 

They  would  seize  their  harps,  and  play  and  sing  their 
own  national  songs,  in  which  the  people  joined,  until  the 
family,  provincial,  or  national  spirit  was  intensely  excited, 
and  all  were  ready  to  go  forth  to  deeds  of  heroism  or 
rapine.  The  names  of  some  of  these  bards  are  retained 
and  honored  among  the  people  of  Ireland  to  the  present 
day. 

The  Druids  invoked  their  divinities  in  favor  of  their 
friends,  and  for  this  purpose  made  incantations  upon  a 
mound  or  elevated  ground  near  the  field  of  battle. 

They  determined  by  auguries  from  the  heavenly  bodies, 
clouds,  wind,  and  smoke,  the  flight  of  birds,  and  other 
phenomena,  the  propitious  and  the  unpropitious  times 
for  fighting  a  battle,  or  for  any  other  important  action. 
They  announced  the  things  it  would  be  unlucky  for  a 
chief  or  a  tribe  to  do,  pretended  to  foretell  future  events, 
practised  incantations  of  various  kinds,  kept  events  in 
remembrance,  and  were,  in  a  word,  the  depositaries  of  such 
knowledge  as  was  possessed  in  Ireland  at  the  time. 

These  Druids  beHeved  also  in  the  unity  of  God,  and  as 
already  stated,  in  the  immortality  of  the  soul,  and  in  a 
future  state  of  rewards  and  punishments.    They  studied 


TEE  DUVIDICAL   HELWION  OF  IRELAND.  49 

botany,  astronomy,  medicine,  and  attained  to  great  skill  in 
mechanics;  but  notwithstanding  their  boasted  civilization, 
their  rites  were  barbarous  in  the  extreme,  even  to  the  offer- 
ing up,  as  we  have  seen,  of  human  beings  as  sacrifices  as 
an  atonement  to  the  Deity  for  the  sins  of  men.    They 
taught  the  people  to  worship  supernatural  beings,  such  as 
fairies,  who  were  supposed  to  dweU  in  the  earth,  the  sea, 
rivers,  valleys,  hills,  fountains,  wells,  and  trees.     These 
supposed  supernatural  beings  had  to  be  conciliated  by  the 
incantations  of  the  Druids,  for  which  they  received  a  fee. 
The  superstition  al)out  the  Banshee,  a  female  fairy,  so 
much  talked  about  in  Ireland,  is  a  remnant  of  this  druid- 
ism.     The  Banshee  had  a  most  mournful  cry,  almost  like 
that  of  a  baby  in  great  distress,  and  when  heard  after  dusk 
made  many  a  young  Irish  heart  tremlale.     The  cry  of  that 
which  the  Irish  imagined  was  the  Banshee  is  heard  stiU 
in  this  land  after  nightfall,  at  some  distance  from  dwell- 
ings in  the  country,  and  in  the  rear  yards  of  houses  in  the 
city. 

A  Druid  was  the  most  jealous  of  beings,  and  woe  to  the 
individual  who  excited  his  jealousy.  A  single  word  from 
the  Druid,  and  the  man  was  cut  down  Uke  grass.  A  Druid 
had  always  the  king's  ear,  and  at  his  whisper  the  order 
went  forth  to  slay  the  hated  man.  On  his  lip  was  war  or 
peace.  In  his  hand  was  the  golden  knife  for  the  throat 
of  the  condemned.  At  the  sound  of  his  rude  lyi-e  the 
people  rose  to  the  work  of  vengeance. 

The  religion  of  the  land,  as  can  be  easily  seen,  was  a 
religion  of  wonder  and  fear,  and  to  dispute  with  a  Druid 
was  a  crime  against  the  state.     Woe  to  any  one  who  kept 


50  THE  STORY  OF  ST.  PATRICK. 

back  the  tax  claimed  by  a  Dvuid.  The  chief  Druid  of 
every  district  required  all  families,  rich  and  poor,  to  pay 
him  certain  annual  dues. 

On  an  evening  in  autumn  the  people  were  required  to 
extinguish  every  fire  in  their  houses.  Then  every  man 
must  appear  and  pay  his  tax ;  if  he  failed  he  was  the  ob- 
ject of  terrible  vengeance.  To  be  at  that  time  with  a  fire 
in  the  house  or  without  money  in  the  hand  was  a  crime. 

The  next  morning  the  Druid  priest  allowed  every  man 
to  take  some  of  his  sacred  fire  and  rekindle  the  flame  on 
the  man's  own  hearth.  No  man  must  lend  a  living  coal  to 
his  neighbor;  if  he  did  he  was  reduced  to  povertj^,  and 
declared  an  outlaw.  If  he  changed  his  religion  it  was  at 
the  peril  of  his  life.  If  he  saw  the  "  fiery  cross  "  borne  on 
the  hills  he  must  rush  to  the  rallying-place  of  the  clans. 
The  chieftain  tested  the  loyalty  of  his  people  in  this  way : 
he  would  slay  a  goat,  dip  in  its  blood  the  end  of  a  wooden 
cross,  set  it  on  fire,  give  it  to  the  clansman,  and  tell  him 
to  run  and  wave  it  on  the  hilltops.  When  this  first  clans- 
man became  breathless,  another  would  take  up  the  fiery 
cross,  and  repeat  the  signal  from  hilltop  to  hilltop.  The 
man  who  did  not  obey  the  summons  was  doomed. 

The  Druids  were  also  a  kind  of  sorcerers,  said  to  be  in 
league  with  the  demons  of  paganism,  and  able,  by  this 
agency,  to  do  good  to  their  friends  and  mischief  to  their 
enemies. 

The  followers  of  the  first  missionaries  of  Christianity  in 
Ireland  seem  to  have  thought  it  necessary,  to  prove  the 
.superiority  of  the  new  faith,  to  spread  the  belief  that  its 
apostles  were  gifted  with  supernatural  powers,  which  they 


THE  DRUIDICAL  RELIGION  OF  IRELAND.  51 

could  use  more  especially  for  counteracting  the  malice  of 
the  Di'uids.  This  may  have  given  rise  to  the  superstitious 
belief  that  Patrick  could,  and  did,  work  miracles. 

EUjaJi's  Challenge  and  Victory. 

(1  Kings  xviii.  21-40.) 

"  Ye  prophets  of  Baal !  let  an  offering  be  laid 
On  the  altar  which  you  to  your  idol  have  made ; 
Let  an  offering  be  laid  on  the  altar  I  rear 
To  the  Lord  that  I  worship,  the  Lord  that  I  fear. 
Pi'ay  ye  to  your  god,  while  to  my  God  I  pray 
For  the  fire  of  his  power  to  consiime  it  away. 
And  let  him,  the  omnipotent,  who  hath  bestowed 
The  boon  we  request,  be  acknowledged  as  God. 

"  Ye  prophets  of  Baal,  cry  aloud,  cry  aloud ! 
Perhaps  he  is  wrapjied  in  his  thoughts  like  a  cloud. 
Cry  aloud,  cry  aloud,  with  your  voices  of  woe ! 
Perhaps  he  is  now  in  pursuit  of  his  foe. 
Cry  aloud,  cry  aloud,  like  a  trumpet  of  war ! 
Perhaps  he  is  gone  on  some  journey  afar. 
Cry  aloud,  cry  aloud,  in  your  agony  deep ! 
Perhaps  he  is  laid  on  his  pillow  asleep." 

When  Elijah  had  spoken,  an  altar  was  reared 
To  the  Lord  that  he  worshiped,  the  Lord  that  he  feared ; 
And  he  bowed  him  in  prayer,  and  the  fire  was  bestowed, 
And  the  God  of  his  sires  was  acknowledged  as  God. 

Wm.  Knox. 


CHAPTER  V. 

THE   OKIGINAL   LANGUAGE    OF  THE   INHABITANTS   OF  lEELAND, 

Sweet  tongue  of  our  Druids  and  bards  of  past  ages, 
Sweet  tongue  of  our  mouarclis,  our  saints,  and  our  sages, 
Sweet  tongue  of  our  heroes  and  free-born  sires. 
When  we  cease  to  preserve  thee,  our  glory  expires. 

There  cau  be  no  doubt  that  the  Celtic  language,  or 
what  is  now  usually  called  the  Irish  language,  was  that 
spoken  by  the  earlier  settlers  of  Ireland.  The  name 
Keltai,  or  Celts,  was  given  by  themselves,  and  about  the 
third  century  before  the  Christian  era  it  was  applied  by 
the  Greeks  to  a  western  people,  who,  when  first  known  by 
the  Romans,  inhabited  northern  Italy,  France,  Belgium, 
part  of  Germany,  western  Switzerland,  and  subsequently 
the  British  Isles.  Some  of  these  Celts  migrated  by  the 
valley  of  the  Danube  and  northei-n  Greece  into  Asia 
Minor,  and  from  Asia  Minor  and  northern  Greece  came 
to  Ireland  and  also  to  Britain.  These  people  spoke  essen- 
tially one  language,  but  phonetic  changes  occurred  in  the 
language  of  some  of  these  people  as  they  migivated  and 
mixed  with  other  people.  Those  of  this  race  who  migrated 
to  Ireland  and  were  among  its  earliest  inhabitants,  not 
mixing  thereafter,  as  formerly,  with  other  races,  retained 
their  ancient  forms  of  speech  with  more  tenacity  and  puri- 

52 


TEE  ORIGINAL  LANGUAGE  OF  THE  IRISH  CELTS.         53 

ty  than  any  portions  of  their  kindred  race  that  occupied 
other  countries.  Hence  the  original  Celtic  language  as 
spoken  by  the  Irish  when  they  first  set  foot  upon  Irish 
soil,  and  which  is  spoken  in  some  parts  of  Ireland  still, 
with  more  or  less  purity,  is  the  best  specimen  extant  of 
the  ancient  Celtic  lang-uage.  It  belongs  to  the  gi-eat  family 
of  Indo-European  languages. 

The  Celtic  group  of  languages  seems  to  have  diverged 
from  the  common  stock  much  earlier  than  any  of  the 
other  members  of  the   same  wide-spread  family.     This 
group  consists  of  two  great  branches,  the  Gaelic  and 
Kymric.     There  is  no  Celtic  tongue  or  dialect  known  that 
does  not  belong  to  either  the  Gaelic  or  Kymric  branch, 
although  there  may  have  been  other  branches  of  Celtic, 
which  have  been  lost  or  have  disappeared  under  Eoman 
rule  and  influence.    The  Celtic  languages  form  two  distinct 
classes,  viz.,  Irish,  Scotch,  and  Manx— belonging  all  three 
to  the  Gaelic— and  "Welsh,  Cornish,  and  Armoric— belong- 
ing to  the  Kymric  branch.     According  to  Dio  Cassius, 
Celt  is  identical  in  meaning  with  Gallus,  and  there  seems 
to  be  no  doubt  but  originally  the  names  of  Gallia,  Galli, 
Galatae,  Celtse,  were  of  one  and  the  same  root,  and  that 
Galli  and  Celtag  denoted  one  and  the  same  people;   so 
also  GalataB,  which  afterwai'd  received  the  more  restricted 
meaning  of  Celts,  in  Asia.     The  word  itself  means  pri- 
marily mighty,  great— mighty  men;    secondarily,  those 
that  violently  immigi-ate  and  powerfully  invade  a  country, 
who  appear  to  the  inhabitants  as  hostile  people,  enemies ; 
thus,  it  means  an  enemy,  and  subsequently,  when  hostili- 
ties have  subsided,  a  stranger,  foreigner. 


54  THE  STORY  OF  ST.  PATRICK. 

The  Irish  language,  more  than  any  other,  has  preserved 
most  of  its  primitive,  genuine,  original,  and  antique  forms. 
More  than  any  other  it  has  transmitted  to  us  the  most 
grammatical  and  lexical  condition  of  the  Celtic  languages. 
From  its  comprehensive  extension,  its  literary  treasures, 
and  the  antiquity  of  the  written  monuments  in  Irish,  it  is 
certainly  by  far  the  most  important  and  interesting,  not 
only  of  the  Gaelic,  but  of  all  the  Celtic  languages. 

The  Irish  language  is,  moreover,  decidedly  superior  to  the 
other  Gaelic  dialects,  in  the  extent,  culture,  and  antiquity 
of  its  literature,  but  all  belong  to  the  same  great  parent- 
stock  of  Indo-European  languages;  and  the  affinity  of 
Celtic  with  Sanskrit  and  the  entire  Aryan  family  has  been 
established  beyond  any  reasonable  doubt.  The  Celtic 
tongues  sustain  to  Sanskrit  quite  as  close  and  consistent 
a  relation  as  any  other  of  the  Indo-European  languages ; 
and  even  where  the  Celtic  seems  most  widely  to  diverge 
from  Sanskrit  and  the  Aryan  languages,  the  philologist 
will  discover  that  the  most  genuine  and  remarkable  Indo- 
European  family  features  still,  and  that,  too,  in  a  preemi- 
nent degree,  exist  under  the  surface,  as  is  the  case  in  the 
aspirated  and  unaspirated  forms  of  nouns,  etc. 

The  Celts  appear  to  have  been  the  first  Aryans  to  arrive 
in  Europe,  and  their  tongue  forms  the  most  western  stem 
of  the  Indo-European  languages.  Indeed,  the  very  name 
Ireland  (which  has  been  so  often  analyzed  and  explained) 
seems  to  mean  simply  the  land  of  Ires  or  Eres — in  other 
words,  the  country  of  the  Aryes,  that  is,  the  "nobles," 
"  warriors,"  "  heroes." 


THE   OltlGIXAL  LANGUAGE   OF  THE  IRISH  CELTS.  55 

A  great  many  Celtic  roots  are  identical  with  those  of 
Sanskrit,  and  the  Irish  hiuguage  possesses  also  very  many 
words  that  are  derived  from  or  connected  with  such  San- 
skrit roots  as  have  been  hitherto  standing  isolated,  and 
could  in  no  way  be  analyzed,  classified,  or  accounted  for 
in  dictionaries.  The  Celtic  roots  are,  moreover,  for  the 
greatest  part,  monosyllabic,  like  those  of  Sanskrit  and  the 
Indo-European  languages.  These  roots  are  in  the  Irish, 
as  well  as  in  Sanskrit,  always,  at  least  in  their  original  or 
primitive  condition,  of  the  nature  of  a  verb.  Also  many 
substantives  in  Celtic  (Gaelic  and  Kymric)  are  closely 
allied  to  Sanskrit  roots.  The  system  of  derivation  and 
composition  of  words  is  analogous,  and  often  the  same  in 
Celtic  and  Sanskrit. 

A  large  number  of  Celtic  compounds  are  sucli  as  can  be 
explained  only  by  Sanskrit,  and  must  have  existed  already 
before  the  time  when  these  languages  branched  from  the 
common  parent-stock.  The  whole  system  of  grammatical 
forms  in  the  Celtic  is  closely  connected  with  Sanskrit, 
notwithstanding  some  changes  which  have  occurred  in  the 
long  process  of  time.  The  anomalies  in  Celtic  can  often 
find  their  full  explanation  only  through  Sanskrit,  and  also 
their  elements  can  be  derived  in  the  last  analysis  only 
from  Sanskrit.  In  the  system  of  conjugation,  the  affinity 
between  Irish  and  Sanskrit  becomes  particularly  apparent. 
The  power  and  facility  of  forming  compounds  is  very 
great  in  Irish,  and  may  fairly  be  compared  with  the  Greek, 
German,  and  Sanskrit.  These  compounds  display  the 
richness,  elegance,  and  flexibility  of  the  Irish  language; 


56  THE  STORY  OF  ST.  PATRICK. 

and  it  is  especially  in  poetical  productions  that  we  meet 
in  Irish  with  combinations  of  nouns  which  come  very  near 
to  the  much  admired  Sanski'it  compounds. 

It  is  also  worthy  of  remark  that  the  other  Celtic  lan- 
guages here  and  there,  Welsh  excepted,  possess  nothing 
of  this  compared  with  the  Irish.  As  already  stated,  the 
whole  phonetic  system  of  the  Celtic  group  is  intimately 
related  with  that  of  Sanskrit. 

But  it  is  not  so  much  in  the  Irish  of  the  present  day 
that  all  the  resemblance,  analogy,  and  relationship  with 
Sanskrit,  Zend,  and  the  classic  languages  are  most  clearly 
to  be  seen.  We  have  often  to  resort  to  the  old  Irish  to 
obtain  a  full  view  of  these  manifold  connections.  Thus, 
we  find  there  a  complete  declension,  in  many  respects 
more  so  than  in  the  Latin ;  with  five  cases  in  the  singular, 
four  in  the  plural,  and  two  in  the  dual. 

The  Irish  language  is,  moreover,  very  regular  in  its 
gi'ammar.  It  has  only  such  gi-ammatical  forms  as  are 
indispensable  for  definiteness  and  perspicuity.  It  has 
no  indefinite  articles,  neither  has  Sanskrit  or  Arabic,  and 
some  other  languages.  Irish  has  but  one  main  past  tense 
and  one  future.  The  same  is  the  case  with  Hebrew  and 
Arabic. 

The  Irish  is  indeed  the  prominent  and  perfect  language 
of  the  Celtic  group.  It  surpasses  in  richness,  beauty,  and 
elegance  many  other  languages,  and  among  them  even 
some  of  the  most  cultivated  and  best  organized.  In  poet- 
ry and  romance,  in  tales  and  songs,  it  displays  its  greatest 
charms  and  all  its  wonderful  beauty.  It  has  lost  noth- 
ing of  its  excellence  and  perfection,  notwithstanding  the 


THE    URWINAL   LANGUAGE   UF  THE   IRISH    CELTS.  57 

changes  to  which  it  has  been  subjected.  Its  intense  en- 
ergy and  power,  its  refined  elegance,  its  exquisite  beauty 
and  marvelous  flexibility,  have  made  it  possible  to  repre- 
sent by  a  most  successful  translation  all  the  original  per- 
fection of  Homer's  "  Iliad,"  turned  into  Irish  by  the  late 
Archbishop  of  Tuam.  The  Celtic  is  extremely  rich  in  the 
words  which  have  come  down  to  us,  with  all  their  primi- 
tive freshness,  in  their  unadulterated  original  form,  and 
that  from  the  remote  ages  of  dim  prehistoric  times. 

The  luxuriant  lexical  growth  and  richness  of  the  Irish 
language  are  also  apparent  by  the  fact  that,  should  all  the 
existing  glossaries,  old  and  new,  be  added  together,  we 
should  have  at  least  thirty  thousand  words,  besides  those 
in  printed  dictionaries — a  richness  of  vocabulary  to  which, 
perhaps,  not  a  single  living  language  can  bear  even  a  re- 
mote comparison,  and  for  this  reason  it  is  the  only  Celtic 
tongue  which  has  entirely  escaped  the  subversive  influence 
of  the  Roman  rule  and  dominion. 

A  comparison  of  Celtic  and  Sanskrit  words  would  throw 
a  clear  light  upon  the  relationship  that  exists  between  the 
.  two  languages,  but  we  can  specify  only  a  few.  There  is 
no  cognate  word  in  any  Indo-European  language  to  the 
Sanskrit  verb  tag,  to  go,  but  in  the  Irish  we  find  it  in  tag, 
to  approach,  and  in  tigh,  to  come.  In  Sanskrit  we  have 
ira,  earth,  and  in  Irish,  ire,  field,  land;  in  Sanskrit  we 
have  vasra,  shelter,  and  in  Irish,  fosra,  bed ;  in  Sanskrit 
we  have  hig,  to  move,  in  Irish  we  have  ing,  movement ;  in 
Sanskrit  we  have  dak,  to  burn,  in  Irish  we  have  dagli,  to 
burn;  and  so  on.  Hundreds  of  words  are  so  similar  as 
to  leave  no  doubt  that  the  Sanskrit  and  Irish  are  closely 


58  THE   STORY   OF  ST.  PATRICK. 

related  in  origin.  And  it  should  be  remembered  that  al- 
though there  are  several  dialects  of  the  Irish,  the  written 
and  especially  the  literary  language  has  been  compara- 
tively little  affected  by  them,  and  has  remained  almost 
uniform  and  everywhere  the  same. 

The  Irish  language  is  therefore  a  venerable  mother- 
tongi;e,  superior  to  a  great  number  of  languages  spoken 
on  European  soil — superior  for  its  antiquity,  its  origi- 
nality, its  purity,  its  remarkable  pleasing  euphony,  and 
easy  harmonious  flow;  its  poetical  adaptation,  musical 
nature,  and  picturesque  expressiveness ;  its  vigorous  vital- 
ity, freshness,  energy,  and  inherent  power;  its  local,  sys- 
tematic, regular,  and  methodically  constituted  grammar; 
its  philosophic  structure  and  wonderful  literary  suscepti- 
bility. 

Many  works  exist  in  the  Irish  language,  but  chiefly  only 
in  manuscript.  The  principal  collections  of  Irish  manu- 
scripts are  to  be  found  in  the  Royal  Irish  Academy  and 
in  Trinity  College,  Dublin.  The  British  Museum,  the 
Bodleian  Library,  and  several  of  the  continental  libraries 
of  Europe  also,  contain  numerous  old  and  very  valuable 
Irish  manuscripts. 

It  has  been  ascertained  that  a  greater  number  of  valu- 
able ancient  Irish  documents  are  extant  as  manuscripts 
than  either  English  or  French  or  any  European  nation 
can  boast  of.  A  scholar  in  Germany  has  made  an  esti- 
mate, showing  that  it  would  take  about  one  thousand 
volumes,  in  octavo  form,  to  publish  the  Irish  literature 
alone  which  is  contained  in  the  extant  manuscripts  from 
the  sixth  to  the  eleventh  century. 


THE  ORIGINAL  LANGUAGE  OF  THE  IRISH  CELTS.  59 

It  may  also  be  of  interest  to  record  that  the  Celtic  lan- 
guages constituted  once  a  far-extending  family  of  related 
tongues,  which  about  two  thousand  years  ago  actually 
covered  a  larger  ground  than  Latin,  Greek,  and  German 
combined,  and  that  many  valuable  works  have  been  pub- 
lished to  aid  the  learner  in  the  study  of  these  languages, 
but  especially  in  acquiring  a  fair  and  thorough  knowledge 
of  Irish. 

But  the  literary  productions  in  Irish  ai"e  not  only  very 
numerous,  they  extend  also  to  a  wonderful  variety  of  sub- 
jects and  departments  of  mental  conception  and  activity, 
such  as  poetry,  history,  laws,  grammar,  etc.,  and  it  is  a 
well-known  fact  that  many  legends  of  French  and  German 
poets  in  the  middle  ages  derive  their  origin  from  Irish  and 
other  Celtic  songs. 

The  Irish  epic  literature  is  abundant,  and  of  great  inter- 
est. The  Irish  songs  and  poems  of  old  were  first  preserved 
as  oral  traditions,  and  were  at  a  much  later  period  com- 
mitted to  writing,  afterward  were  variously  combined,  and 
appeared  finally  in  a  regular,  well-connected  form. 

In  all  the  beautiful  songs  and  Irish  poems,  stories,  and 
romances  there  is  a  wonderful  productiveness  and  origi- 
nality and  a  most  surprising  power  of  invention,  such  as 
we  find  in  the  oriental  tales,  which  for  so  long  a  time  were 
the  delight  of  the  whole  western  world.  In  lyric  poetry 
the  Irish  literature  has  evinced,  and  always  maintained, 
an  astonishing  superiority.  Irish  historians  mention  works 
written  even  in  pagan  times  in  Ireland ;  and  of  these  the 
most  famous  was  the  "  Saltair  of  Tara,"  a  work  which  has 
not  come  down  to  us,  but  is  described  as  having  been  a 


60  2'5£  STORY  OF  ST.  PATRICE. 

complete  collection  of  metrical  essays  and  dissertations  on 
the  laws  and  usages  of  Ireland.  Its  author  is  said  to  have 
been  Cormac  MacArt,  king  of  Ireland  from  227  to  266  a.d. 
The  "Book  of  Aichill"  is  one  of  the  principal  monu- 
ments of  Irish  jurisprudence.  A  part  of  the  regulations 
and  laws  contained  in  this  book  are  attributed  to  Cormac 
MacArt, 

The  Brehon  Code  seems  to  be  an  embodiment  and  a 
collection  of  very  ancient  oral  traditions  and  customs 
relating  to  law;  and  what  increases  its  interest  and  im- 
portance is  the  fact  that  it  is  in  no  wise  influenced  by  the 
Roman  system.  Its  language  is  of  a  very  archaic  type, 
the  oldest  form  of  Irish. 

It  has  been  said  that  "  had  there  come  nothing  down  to 
us  but  this  collection  of  laws,  it  would  have  been  amply 
sufficient  to  testify  to  the  antiquity  of  the  old  Irish  civil- 
ization and  literary  culture."  The  original  text  of  the 
Brehon  Laws  is  of  high  antiquity.  They  were  elaborated 
and  committed  to  writing  in  the  time  of  King  Laogaire  II., 
son  of  Niall  of  the  Nine  Hostages.  This  was  done  mostly 
at  Teamhair  (Tara).  These  judgments  of  pagan  "bre- 
hons  "  are  said  to  have  been  subsequently  revised,  remod- 
eled, purified,  and  changed  on  the  conversion  of  the  Irish 
to  Christianity.  These  modifications  are  attributed  to  the 
influence  of  St.  Patrick,  under  the  guidance  of  a  chief 
Druid. 

The  Brehon  Code  seems  to  have  maintained  its  author- 
ity among  the  native  Irish  for  a  period  of  twelve  hundred 
years.  As  to  the  authors  who  were  directly  concerned 
with  the  elaboration  of  these  laws,  they  were  nine  in  num- 


THE  ORIGINAL  LANGUAGE  OF  THE  IRISH  CELTS.  61 

ber  ("  knowledge  of  nine  persons  "  is  the  name  given  to  it 
on  that  account) ;  they  were  the  nine  pillars  of  the  Senchas 
Mor,  as  the  text  says. 

The  Brehon  Code  must  impress  the  reader  favorably  by 
the  refinement  of  its  morals,  as  well  as  by  the  skill  and  in- 
genuity which  are  evinced  in  the  discussion  of  the  cases, 
the  nicety  of  the  distinctions,  and  the  accuracy  of  the  defi- 
nitions and  classifications.     Its  judgments  and  penalties 
are,  to  a  gi-eat  extent,  mild  and  human ;  and  in  regard  to 
various  points  a  somewhat  considerable  latitude  seems  to 
be  allowed.     Some  laws  relating  to  damages  done  to  or  by 
animals,  etc.,  remind  us  of  some  more  or  less  analogous 
regulations  in  the  Jewish  "  Mishna."    There  exists,  also,  a 
remarkable  analogy  with  the  laws  of  Manu  and  the  legal 
customs  of  the  Hindus;  not  only  in  regard  to  flues,  but 
particularly  to  the  "  Fasting,"  in  certain  cases,  where  the 
contending  parties  would  go  before  the  residence  of  the  de- 
fendant and  wait  there  without  food  for  some  time.    This 
corresponds,  in  a  measure,  to  the  dherna,  which  was  com- 
monly resorted  to  by  the  creditors  in  Hindustan,  when 
they  went  to  sit  at  the  door  of  a  debtor,  rigorously  abstain- 
ing from  all  food,  and  threatening  to  commit  suicide  by 
starvation ;  intending  thereby  to  compel  the  debtor  to  re- 
turn a  loan,  or  fulfil  his  obligations  toward  the  claimant. 

Since  the  first  gi-ammar  of  Irish  language  was  made  in 
the  seventh  century  many  gi-ammars  and  dictionaries  have 
been  published,  which  we  need  not  enumerate,  and  there 
have  been  many  prominent  and  successful  workers  in  the 
domain  of  Celtic  erudition  through  many  centuries  till  the 
present.    It  must  suffice  to  state  that  a  professorship  of 


62  TBE  STORY  OF  ST.  PATRICK. 

the  Irish  language  exists  in  Trinity  College,  Dublin,  in  the 
Queen's  College  at  Belfast,  in  that  of  Cork,  of  Galway,  the 
college  of  Maynooth,  and  in  the  Catholic  University. 

A'  professorship  of  Celtic  also  exists  in  Paris,  at  the 
College  de  France,  a  chair  which  is  very  ably  filled  by 
Professor  Jubainville.  Also  Professor  Gaidoz  lectures  in 
Paris  on  the  Celtic  languages  and  literature. 

As  a  spoken  language,  the  following  statement  in  regard 
to  Irish  may  be  of  interest.  According  to  the  census  of 
1851,  Irish  was  spoken  exclusively  by  319,602  persons, 
especially  in  the  provinces  of  Connaught  and  Munster; 
while  EngUsh  as  well  as  Irish  was  spoken  by  1,204,688 
persons :  thus,  for  nearly  one  fourth  of  the  whole  popula- 
tion of  Ireland  it  was  then  still  a  living  tongue.  Twenty 
yeai-s  later,  according  to  the  census  of  1871,  103,562  per- 
sons could  speak  the  Irish  only;  and  817,875  persons 
spoke  Irish  and  English.  Nowadays  it  is  especially  among 
the  rural  classes  and  native  landowners  in  Connaught, 
Munster,  the  remote  parts  of  Ulster,  the  south  of  Leinster, 
as  well  as  in  the  islands  off  the  western  coast  of  Ireland, 
that  Irish  is  still  retained  as  the  every-day  language  in  the 
family  circles  and  the  entire  social  relations  at  home. 

It  is  stated  that  members  of  old  Irish  families  who  dis- 
tinguished themselves  in  the  armies  of  the  Continent  felt 
proud  of  their  Gaelic  mother-tongue,  and  continually  used 
it  in  their  intercourse,  while  it  was  also  commonly  spoken 
by  the  Irish  soldiers  in  France,  and  in  the  American  army 
during  the  War  of  Independence.  No  Roman  legions  in- 
vaded Ireland,  although  for  its  commerce,  resources,  and 
advanced  state  of  civilization  it  was  the  most  important 


THE   ORIGINAL   LANGUAGE   OF  THE  IRISH  CELTS.  63 

of  all  the  Celtic  countries.     Tacitus  informs  us  that  the 
Irish  seaports  were  better  known  through  commerce,  and 
were  more  frequented  by  the  merchants,  than  those  of 
Britain.     Historians  also  tell  us  that  Ireland  retained  its 
Celtic  institutions,    laws,  and  literature  for  more  than 
twelve  hundred  years,  after  all  the  other  Celtic  countries 
had  been  subjugated  and  transformed.     Education,  cul- 
tui-e,  and  learning  gained  more  and  more  ground  among 
the  Irish  ecclesiastics ;  and  a  school  founded  at  Armagh 
and  another  at  Bangor  became  far-famed  and  renowned 
throughout  all  Europe.     In  the  early  part  of  the  middle 
ages,  Ireland,  which  was  at  that  time  spoken  of  as  the  Isle 
of  Saints,  was  regarded  as  a  center  of  light  and  intelligence, 
and  was  the  focus  of  a  remarkable  literary  and  Christian 
activity.     Ireland  soon  enjoyed  the  fame  of  being  the  most 
enlightened  country  of  all  western  Europe.     It  then  had 
the  best  scholars  and  the  most  advanced  condition  of  learn- 
ing.   More  than  any  country  of  Europe,  it  was  particularly 
among  the  Irish  that  men  of  acute  minds  and  extensive 
knowledge,  and  real  philosophers,  were  found.    It  was  also 
in  Ireland  that  literature  and  philosophy  of  the  highest  order 
were  taught,  and  the  8axous  from  all  places  flocked  to  Ire- 
land as  the  great  emporium  of  letters.     The  Irish  monks, 
more  than  any  others,  were  especially  esteemed  for  their  ex- 
traordinary artistic  skill.    There  is  preserved  in  the  library 
of  Trinity  College,  Dubhn,  the  "  Book  of  Kells,"  which  is 
written  in  Latin,  and  competent  writers  declare  it  is  the 
most  exquisite  specimen  in  the  world  of  that  minute  and 
intricate  style  of  illuminating  in  which  the  Irish  excelled 
and  were  the  foremost  among  all  others. 


64  TBE  STORY  OF  ST.  PATRICK. 

But  space  will  not  permit  us  to  extend  these  observa- 
tions on  the  language  of  the  Celts.  It  must  suffice  for 
our  object  to  record  our  opinion  that  had  the  Irish  lan- 
guage been  appreciated  at  the  proper  time,  and  gospel  mis- 
sionaries having  the  spirit,  tact,  and  courage  of  Ireland's 
patron  saint  been  sent  among  the  people,  Ireland  to-day 
might  have  been  throughout  its  whole  length  and  breadth 
a  united,  prosperous,  happy,  rejoicing  people.  But  the 
error  was  made  of  not  giving  the  gospel  to  the  people 
in  the  language  of  Erin  Mavourneen  acushla  Machree — the 
language,  a  century  or  two  back,  of  several  millions  of  the 
inhabitants  of  the  island.  The  gospel  has  been  given  to 
other  nations  in  their  native  tongue,  why  not  to  Ireland ! 
— given  not  partially  and  spasmodically,  but  generally  and 
continuously  wherever  the  Irish  language  was  spoken. 
There  is  no  language  more  expressive  of  the  finer  feelings 
of  the  soul  than  the  Irish,  and  no  people  more  susceptible 
to  good  impressions  than  they  are  when  approached  in  the 
proper  manner  and  their  confidence  gained.  Every  true 
lover  of  the  gospel  and  of  human  souls  must  therefore 
wish  that  the  truth  as  it  is  in  Jesus  may  be  proclaimed  to 
every  man  in  the  language  in  which  he  was  born. 

And  oh !  be  it  heard  in  that  language  endearing. 

In  which  the  fond  mother  her  lullaby  sung. 
Which  spoke  the  first  lispings  of  childhood,  and  bearing 

The  father's  last  prayer  from  his  own  silent  tongue ; 
That  so  as  it  breathes  the  pui'e  sound  of  devotion. 
And  speaks  with  the  power  that  still'd  the  rough  ocean. 
Each  breast  may  be  calmed  into  gentle  emotion. 
And  Erin's  wild  harp  to  hosannas  be  strung. 


CHAPTER  VI. 

THE  PROGRESS  OF  CHRISTIANITY  BEFORE  THE  TIME  OF  PATRICK. 

'Tis  bnilt  on  a  rock,  and  the  tempest  may  rave ; 
Its  solid  foundation  repels  the  proud  wave. 
Though  Satan  himself  should  appear  in  the  van 
Truth  smiles  at  the  rage  of  the  infidel  clan.         ' 

"Like  the  sun  going  forth "  in  his  mighty  career, 
io  gladden  the  earth,  and  to  illumine  each  sphere, 
Ihe  chariot  of  Truth  shall  in  majesty  roll 
O'er  climate,  isle,  ocean,  to  each  distant  pole. 

A  glorified  course  it  shall  nobly  pursue, 
Eucn-cling  with  radiance  both  GentUe  and  Jew: 
And  milhons  of  heathens,  their  idols  despising, 
bhall  bask  m  the  light,  and  exult  in  its  rising. 

The  shadows  that  cover  the  regions  of  Ham 
Shall  vanish,  or  flame  with  the  light  of  the  Lamb ; 
^ach  lovely  green  island  that  gems  the  salt  wave 
His  truth  shall  convert,  his  philanthropy  save. 

Maesden. 

^  Jesus  Christ  was  the  flower,  the  fulfilment,  and  perfec- 
tion of  all  that  was  in  Judaism.  His  system  of  rehgion 
under  this  dispensation  was  founded  upon  himself,  was 
inaugurated  in  Jerusalem  on  the  day  of  Pentecost,  and 
was  designed  to  gather  into  one  the  children  of  God  that 
are  scattered  abroad  in  every  nation  under  heaven.    The 


65 


66  THE  STOUT   OF  ST.  PATRICK. 

followers  of  Christ  obtained  their  name  "  Christians "  at 
Autioch  in  Syria ;  and  the  first  city  in  the  world  which 
openly  professed  Christianity  and  built  the  first  church 
edifice  was  Edessa,  or  Osroboena,  in  the  north  of  Mesopo- 
tamia, veiy  near  the  river  Euphrates. 

It  was  therefore  in  the  East,  and  not  in  the  West,  that 
Christianity  as  a  religion  was  founded,  obtained  its  most 
venerable  and  abiding  name,  inaugurated  its  commence- 
ment, began  to  disseminate  its  principles,  and  to  spread 
far  and  wide  its  blessings. 

The  Apostles  in  person  widely  spread  this  Christianity. 
The  last  words  uttered  by  Christ  on  earth  seemed  to  en- 
join this  course.  His  words  were  these:  "Ye  shall  be 
witnesses  unto  me  both  in  Jerusalem,  and  in  all  Judea, 
and  in  Samaria,  and  unto  the  uttermost  part  of  the  earth." 
In  accordance  with  this  injunction  of  the  Master  the  Apos- 
tles soon  commenced  their  missionary  tours  as  pioneers  of 
a  new  faith,  whose  duty  it  was  to  carry  it  far  and  near, 
and  whose  geographical  field  of  action  was  literally  the 
world.  Jerusalem  was,  however,  their  common  and  habit- 
ual headquarters.  It  was  there  Paul  met  Peter  by  appoint- 
ment. It  was  there,  fourteen  years  afterward,  that  Paul 
and  Barnabas  went  to  communicate  to  the  other  pillars  of 
the  church  their  mode  of  addressing  the  gospel  to  the 
Gentiles.  It  was  there  that  the  Apostles,  with  the  elders 
and  brethren,  met  in  solemn  conclave  and  established  the 
great  canon  which  absolved  the  Gentiles  from  the  practice 
of  circumcision.  It  was  Jerusalem  that  was  probably  a 
center  for  charitable  contributions  (Acts  xi.  27-30 ;  Rom. 
XV.  26 ;  1  Cor.  xvi.  3). 


CHRISTIANITY  BEFORE   THE   TIME   OF  PATRICE.  gy 

It  will  be  thus  seen  that  Christianity  had  a  local  central 
position  in  and  around  the  cradle  of  its  birth.  The  Medi- 
terranean Sea  afforded  the  silver  border  on  one  side  the 
lands  of  its  early  life.  Palestine,  Asia  Minor,  southern 
Europe  (including  Greece,  Italy,  and  southern  Gaul),  and 
northern  Africa  (including  Egypt  and  Numidia)  were  the 
fii'st  countries  subdued  by  the  power  of  the  gospel.  It 
was  planted  in  the  very  heart  of  the  world's  greatest  civil- 
ization as  well  as  of  its  gi-eatest  superstition  and  heathen- 
ism. In  the  soil  where  Greek  and  Latin  culture  attained 
its  greatest  glory  and  reached  its  highest  victories  there 
Christianity  ascended  the  throne,  showing  it  was  the  power 
of  God  and  the  wisdom  of  God.  During  these  earliest 
years  of  its  history  it  experienced  opposition  from  Juda- 
ism on  the  one  hand,  and  heathenism,  backed  by  national 
pride  and  arrogance,  on  the  other.  For  two  hundred  and 
forty-nine  years,  with  short  intervals  of  peace,  it  struggled 
with  severe  persecutions,  and  produced  the  grandest  heroes 
the  world  has  ever  known.  It  went  on  extending  its  terri- 
tories and  entering  upon  new  fields  and  countries  to  sub- 
due the  powers  of  sin.  It  moved  west  and  north  into  the 
heart  of  Europe,  to  Italy,  Spain,  France,  Britain,  Germany, 
Scandinavia,  and  Russia,  and  wherever  it  went  it  conferred 
blessings  and  won  victories. 

It  is  imjjossible  to  fix  the  exact  date  when  the  gospel 
was  first  introduced  into  Britain,  nor  can  the  channels 
through  which  it  came  be  determined  with  certainty. 
There  is  reason  to  believe  that  the  gospel  came  to  Britain 
chiefly  in  the  track  of  commerce.  The  Tyi'ians  traded 
with  Britain  for  ages  before  the  Christian  era.     The  Car- 


68  THE  STORY  OF  ST.  PATRICK. 

thaginians,  after  the  capture  of  Tyre  by  Alexander,  inher- 
ited for  a  time  the  commerce  of  Britain.  The  Greeks, 
first  as  rivals  and  then  as  successors  to  the  Carthaginians, 
took  possession  of  the  exports  and  imports  of  Britain. 
Marseilles,  a  Greek  colony  in  France,  said  to  have  been 
founded  five  hundred  years  before  Christ,  was  the  gi-and 
depot  to  which  the  tin,  lead,  and  skins  of  Britain  were 
conveyed,  and  from  which  they  were  transported  to  all 
parts  of  the  world  with  which  the  Greeks  had  commercial 
relations.  The  conversion  of  many  Greeks  in  early  Chris- 
tian times  accomplished  much  for  the  spread  of  the  gos- 
pel, and  even  through  business  relations  that  intelligent 
and  resolute  people  sometimes  rendered  great  service  in 
extending  Chi'ist's  kingdom.  We  have  reason  to  believe 
that  Greek  Christians,  buying  their  tin  and  lead,  compas- 
sionated the  idolatrous  Britons  who  exported  these  scarce 
metals,  and  preached  Christ  unto  them. 

The  first  known  church  in  France  was  founded  by 
Greeks,  and  in  177  a.d.  the  Christians  of  Vienne  and  Lyons 
were  sorely  persecuted.  After  the  persecutions  ceased  the 
surviving  Christians  wrote  a  long  account  of  their  suffer- 
ings to  their  Phrygian  brethren ;  this  record  of  their  suf- 
ferings was  sent  to  their  fellow-believers  in  Asia  Minor. 
These  Greek  Christians,  both  in  France  and  in  the  East, 
gave  effective  help  to  the  evangelization  of  Britain.  The 
peculiarity  of  the  British  churches  is  evidence  that  their 
origin  was  from  the  churches  of  Asia  Minor  and  not  from 
Rome.  The  commercial  intercourse  existing  between  Brit- 
ain and  Asia  Minor  made  it  quite  possible  that  this  should 
have  occurred,  and  it  is  well  known  that  these  churches 


CHBISTIANITT  BEFORE   THE   TIME   OF  PATRICK.  gg 

were  ecclesiastically  independent,  and  long  withstood  the 
authority  of  the  Eomish  papacy.  It  must  be  remembered, 
too,  that  every  believer  in  early  times  proclaimed  tlie  gos- 
pel wherever  men  would  listen,  and  that  often  then  the 
Holy  Spirit  came  in  more  than  pentecostal  power,  turning 
pagans  in  teeming  multitudes  to  Christ  and  his  cross,  and 
setting  their  weapons  upon  their  idols.  By  these  means 
the  whole  of  south  Britain  was  brought  to  the  Savioui- 
without  a  historical  trace  of  any  great  missionary  leader. 

One  historian  in  the  early  centuries  tells  us  that  about 
63  A.D.  the  gospel  sent  its  beams  of  light  into  the  British 
Isles  and  produced  fruit  that  lived  in  Christian  hearts; 
another  distinguished  writer,  of  the  second  century,  gives 
a  list  of  countries  into  which  the  gospel  had  been  carried, 
and  uses  these  words,  "  parts  of  Britain  not  reached  by 
the  Eomans,  but  subjugated  to  Christ";  and  still  an- 
other writer,  of  the  third  century,  says  that  believers  in 
Christ  crossed  the  ocean  into  those  islands  called  British ; 
another  historian,  of  the  fourth  century,  writes  that  the 
fii-st  heralds  of  the  cross  persuaded  not  only  the  Romans, 
etc.,  but  Britons,  etc.,  to  embrace  the  religion  of  Him  who 
had  been  crucified ;  and  Lucian,  a  British  king,  is  declared 
to  have  been  a  Christian  in  180  a.d. 

It  is  impossible,  as  we  have  said,  to  assert  with  any 
certainty  by  what  means  Christianity  made  its  way  into 
Britain.  Eusebius,  it  is  recorded,  certainly  beUeved  the 
Britons  were  converted  as  early  as  the  apostohc  age,  and 
uses  these  words :  "  The  Apostles  preached  the  gospel  in 
all  the  world,  and  some  of  them  passed  beyond  the  ocean 
to  the  Britannic  Isles."    Another  wi-iter  asserts  that  "  Aris- 


70  THE  STORY  OF  ST.  PATRICK. 

tobulus,  one  of  the  seventy,"  brought  Christianity  into 
Britain ;  and  another  maintains  that  Claudia,  the  wife  of 
Pudens,  mentioned  in  2  Tim.  iv.  21,  was  a  British  princess. 
Another  eminent  historian  says  that  Joseph  of  Arimathea 
brought  the  gospel  to  Britain.  Others  assert  that  Chris- 
tianity was  introduced  there  by  the  Apostle  Peter ;  others, 
by  the  Apostle  Paul ;  others,  by  James  the  son  of  Zebedee ; 
and  others,  by  Simon  Zelotes.  A  careful  historian,  who 
has  examined  each  of  these  averments,  concludes  thus: 
"By  all  this,  it  doth  not  appear  that  the  first  preachers 
of  the  gospel  in  Britain  did  so  much  as  touch  at  Rome,  or 
received  any  command  or  commission  from  that  quarter 
to  convert  Britain." 

It  should  be  stated  that  the  difficulty  of  ascertaining 
who  did  inaugui'ate  Christianity  in  Britain  arises  from  the 
fact  which  the  earliest  of  all  the  English  historians  asserts, 
viz.,  that  the  early  records  of  the  countrj^  were  all  destroyed 
by  wars,  and  everything  had  to  be  gleaned  from  foreign 
sources  and  from  the  narratives  of  exiles. 

There  is,  however,  sufficient  ground  for  concluding  that 
Britain  was  the  first  of  all  islands  that  received  the  light 
of  Christ's  religion,  even  though  it  may  not  have  been,  as 
one  learned  professor  of  church  history  maintains,  as  early 
as  five  or  six  years  after  Christ's  ascension.  But  whenever 
the  gospel  reached  Britain,  it  may  be  confidently  asserted 
that  it  came  in  a  direct  line  from  the  Asiatic  churches. 
Indeed,  one  of  the  most  erudite  and  unwearied  historians 
maintains  that  devout  men  from  Asia  established  Chris- 
tian discipline  among  the  ancient  Britons.  There  must 
have  been  an  organized  Christian  church  in  Britain  in  the 


CHlilSTIANITT  BEFORE   THE   TIME   OF  PATRICK.  71 

begiuning  of  the  fourth  century,  for  there  were  British 
Christian  bishops  at  the  Council  of  Aries  in  314  a.d.  One 
of  these  bishops  was  from  Wales. 

At  that  time  the  Irish  had  possession  of  many  places  in 
west  and  south  Britain,  and  must  have  come  in  contact 
with  Christians.  These  Christians  were  more  numerous 
and  the  church  better  organized  in- south  Wales  and  south- 
west Britain,  where  the  Munster  or  southern  Irish  were, 
than  in  north  Wales,  held  by  the  Scots  proper. 

Christianity  may  therefore  have  found  its  way  into 
Munster  some  time  in  the  fourth  century,  and  although 
no  organized  church  may  have  existed  in  Ireland  before 
the  advent  of  St.  Patrick,  there  may  have  been  several 
Christian  communities  in  the  south  of  Ireland,  and  it  is 
almost  certain  that  the  church  founded  by  St.  Patrick 
was  identical  in  doctrine  with  the  churches  of  Britain  and 
Gaul,  and  others  that  had  received  the  gospel  through 
the  same  instrumentality.  These  may  have  resembled  the 
primitive  church,  whose  chief  traits  are  set  forth  in  these 
lines : 

Happy  the  souls  that  first  believed, 
To  Jesus  and  to  each  other  cleaved ; 
Joined  by  the  unction  from  above 
In  mystic  fellowship  of  love. 

Meek,  simple  followers  of  the  Lamb, 
They  lived  and  spake  and  thought  the  same, 
Brake  the  commemorative  bread, 
And  drank  the  spirit  of  their  Head. 

To  Jesus  they  performed  their  vows, 
A  little  church  in  every  house ; 


72  THE  STORY  OF  ST.  PATRICK. 

They  joyfully  conspired  to  raise 
Their  ceaseless  sacrifice  of  praise. 

With  grace  abundantly  endued, 
A  pure,  believing  multitude. 
They  all  were  of  one  heart  and  soul, 
And  only  love  inspired  the  whole. 

Historians  did  undoubtedly  discover  traces  of  Chris- 
tianity in  Ireland  before  the  coming  of  Patrick — as  in 
the  case  of  Cormac  MacArt,  the  gi'eat  reforming  king  of 
the  third  century,  who  certainly  renounced  druidism,  and 
who  gave,  as  his  final  testimony  to  his  belief  in  Christian- 
ity, his  dying  orders  not  to  bury  his  body  in  a  cemetery  of 
idolaters,  but  to  lay  it  elsewhere,  with  his  face  toward  the 
east ;  and  also,  in  the  case  of  St.  Kieran  of  Saigir,  who  was 
probably  born  in  352,  and  who  was  called  the  first-born  of 
the  saints  of  Ireland.  His  memory  still  survives  on  the 
island  of  Cape  Clear,  whose  shore  bears  the  name  of  St. 
Kieran's  Strand,  and  his  kinsmen,  who  owned  the  adjoin- 
ing land,  are  characterized  as  "  the  first  who  believed  in 
the  cross,  and  gi'anted  a  site  for  a  church."  The  ruins  of 
a  small  church,  called  Kilkieran,  still  exist  in  that  locality. 

To  Patrick,  however,  belongs  the  undoubted  honor  of 
having  been  "  the  Apostle  of  Ireland,"  and  the  true  founder 
of  the  Christian  church  there.  There  may  have  been  occa- 
sional and  isolated  efforts  to  evangelize  some  parts  of  Ire- 
land before  his  time;  but  Christianity  was  practically 
unknown  there  before  the  arrival  of  Patrick.  By  his 
efforts,  and  through  his  instrumentality,  the  gospel  was 
preached,  multitudes  were  converted,  preachers  commis- 
sioned, and  churches  built  over  a  wide  area.    His  story, 


CHlUSriANIIT  BEFORE  THE  TIME  OF  PATRICK.  73 

divested  of  fabulous  accretions,  is  deeply  interesting,  and 
one  of  the  most  remarkable  chapters  in  the  history  of 
Christ's  kingdom  upon  the  earth. 

There  are  probably  a  dozen  lives  of  St.  Patrick  wi-itten 
in  the  early  centuries,  but  none  earher  than  the  middle  of 
the  seventh  century;  and  all  these  lives  contain  many 
incredible  statements,  while  fable  and  legend  abound  in 
their  pages.  He,  therefore,  who  would  write  a  truthful 
statement  concerning  Patrick  must  depend  chiefly  on  his 
own  writings,  described  by  Sir  Samuel  Ferguson  as  "  the 
oldest  documents  in  British  history." 

Glorious  things  of  thee  are  spoken, 

Zion,  city  of  our  God ; 
He  whose  word  cannot  be  broken 

Formed  thee  for  his  own  abode. 
On  the  Rock  of  Ages  founded, 

What  can  shake  thy  sui-e  repose  ? 
With  salvation's  walls  surrounded, 

Thou  mayst  smile  at  all  thy  foes. 


CHAPTER  VII. 

PATRICK'S   BUaTHPLACE  AND  BIBTH. 

O  Caledonia,,  stern  and  wild, 

Meet  nurse  for  a  poetic  child ; 

Land  of  brown  heath  and  shaggy  wood, 

Land  of  the  mountain  and  the  flood. 

Land  of  my  sires !  what  mortal  hand 

Can  e'er  untie  the  filial  band 

That  knits  me  to  thy  rugged  strand ! 

There  is  no  historical  data  upon  which  to  base  a  cor- 
rect conclusion  regarding  the  year,  the  month,  or  the  day 
of  the  month  upon  which  Patrick  was  born.  The  year 
has  varied  from  373  to  396.  The  month— well,  it  may  be 
said  of  it  as  was  said  of  Moses's  sepuleher,  "  no  man  kuow- 
eth  of  it  until  this  day."  The  day  of  the  month— there  is 
no  more  certainty  regarding  this  than  there  is  regarding 
the  year  or  the  month.  The  nearest  approach  to  fixing 
the  day  of  his  birth  is  contained  in  the  following  facetious 
lines,  furnished  the  writer  by  a  friend  who  has  ransacked 
all  history  to  find  the  day.  The  lines  are  from  the  pen  of 
Samuel  Lover. 

On  the  eighth  day  of  March  it  was,  some  people  say, 
That  St.  Patrick  at  midnight  he  first  saw  the  day ; 
While  others  declare  'twas  the  ninth  he  was  born, 
And  'twas  all  a  mistake,  between  midnight  and  morn ; 

74 


PATRICK'S  BIBTHPLACE  AND   BIRTH.  75 

For  mistakes  will  occur  in  a  hurry  and  shock, 
And  some  blamed  the  baby  and  some  blamed  the  clock ; 
Till,  with  all  their  cross-questions,  sure,  no  one  could  know 
If  the  child  was  too  fast  or  the  clock  was  too  slow. 

Now  the  first  faction  fight  in  ould  Ireland,  they  say. 

Was  all  on  account  of  St.  Patrick's  birthday ; 

Some  fought  for  the  eighth,  for  the  ninth  more  would  die. 

And  who  wouldn't  see  right,  sure,  they  blackened  his  eye ! 

At  last  both  the  factious  so  positive  grew. 

That  each  kept  a  birthday,  so  Pat  then  had  two. 

Till  Father  Mulcahy,  who  showed  them  their  sins. 

Said  no  one  could  have  two  birthdays  but  a  pair  of  twins. 

Says  he,  "  Boys,  don't  be  fighting  for  eight  or  for  nine, 
Don't  be  always  dividing,  but  sometime  combine, 
Combine  eight  with  nine,  and  seventeen  is  the  mark. 
So  let  that  be  his  birthday."     "Amen,"  says  the  clerk. 
If  he  wasn't  a  twin,  sure,  our  history  will  show 
That  at  least  he  is  worth  two  saints  that  we  know. 
Then  they  all  got  blind  drunk,  which  completed  their  bliss, 
And  we  kept  up  the  practice  from  that  day  to  this. 

Though  it  may  be  difiScult,  if  not  impossible,  to  deter- 
mine the  exact  date  of  Patrick's  birth  and  death,  the  place 
of  his  birth,  or,  to  be  more  accurate,  where  his  father 
lived,  has  been  told  by  himself.  However,  here  are  the 
opening  words  of  the  "  Confession  " :  "  I,  Patrick,  a  sinner, 
the  rudest  and  the  least  of  all  the  faithful,  and  most  con- 
temptible to  very  many,  had  for  my  father  Calporuius,  a 
deacon,  a  son  of  Potitus,  a  presbj^ter,  who  dwelt  in  the 
village  of  Bannavem  Tabernise,  for  he  had  a  small  farm 
hard  by  the  place.  I  was  taken  captive.  I  was  then  nearly 
sixteen  years  of  age.  I  did  not  know  the  true  God,  and  I 
was  taken  to  Ireland  in  captivity  with  so  many  thousand 


76  THE  STORY  OF  ST.  PATRICK. 

men,  in  accordance  with  our  deserts,  because  we  departed 
from  God." 

Scholars  are  now  almost  unanimous  in  placing  Banna- 
vem  Tabernise  in  the  neighborhood  of  Dumbarton  on  the 
Clyde.  In  two  distinct  places  in  his  "  Confession  "  Patrick 
speaks  of  going  to,  and  being  with,  his  parents  in  the 
Britains. 

In  the  foui'th  century,  it  must  be  remembered,  Britain 
was  divided  into  five  provinces,  called  Britannia  Prima, 
Britannia  Seeunda,  Maxima  Caesarienses,  Flavia  Csesari- 
enses,  and  Valentia.  Using  the  plural  when  referring  to 
Britain  was  therefore  strictly  accurate  during  Patrick's 
life,  for  shortly  after  his  death  these  divisions  were  oblit- 
erated and  the  country  was  unified. 

There  is  a  lonely  rugged  rock  on  the  river  Clyde  in 
Scotland  which  is  crowned  with  a  castle,  and  thus  rises 
about  three  hundred  feet  above  the  water.  It  was  once 
called  Aleluyd,  the  Rock  of  the  Clyde.  The  same  name 
was  given  to  a  fort  on  its  top  and  to  a  town  at  its  foot. 
There  the  ancient  Britons  resisted  the  northern  Scots  and 
Plots.  The  river  there  was  often  reddened  with  the  blood 
of  the  contending  parties. 

The  Romans  had  subdued  the  Britons,  who  looked 
afterward  to  their  conquerors  for  defense.  The  Romans 
made  a  stronghold  of  this  rock,  and  built  a  wall  from  it 
across  the  country  to  the  Frith  of  Forth.  A  large  British 
population  from  Cumberland,  England,  came  in  veiy  early 
times  into  Dumbarton,  Scotland.  From  these  settlers 
the  kingdom  of  Strathclyde  was  formed.  This  comprised 
the  country  between  the  Clyde  and  Solway  governed  by 


PATRICK'S  BIRTHPLACE  AND  BIRTH.  77 

pi-inces  of  its  own,  and  having  the  fortress  town  of  Alclyde 
or  Dumbarton  for  its  capital.  Its  people  maintained  their 
own  sovereignty  until  1124,  when  the  country  was  united 
to  the  Scottish  kingdom  under  David  I.  Dumbarton  in 
Scottish  Gaelic  is  Dun  Boreatuin,  the  city  of  the  Britons. 
It  formed  the  western  termination  of  the  Roman  wall, 
built  by  Agricola  a.d.  80,  which  extended  from  the  Frith 
to  the  Clyde. 

Patrick's  birth  therefore  took  place  in  or  near  Dumbar- 
ton, among  the  Strathclyde  Britons,  and  though  the  place 
of  his  birth  is  now  in  Scotland,  yet  for  centuries  before 
Patrick  was  born  and  for  centuries  afterward  the  place  be- 
longed to  the  Britons,  from  whom  Patrick  himself  sprung. 

Dumbarton  town  is  situated  at  the  confluence  of  the 
rivers  Clyde  and  Leven,  fourteen  miles  from  Glasgow. 
The  site  was  used  as  a  naval  station  by  the  Romans,  who 
called  it  Theodosia,  and  the  arable  lands  around  are  com- 
posed of  rich  black  loam,  gravelly  soil  and  clay,  and  the 
farmers  thereon  are  thrifty  and  prosperous.  The  situa- 
tion of  Dumbarton  Castle  is  eminently  pictm-esque.  The 
buildings  composing  the  fort  ai-e  perched  on  the  summit  of 
a  rocky  mount,  shooting  up  to  the  height  of  two  hundred 
and  six  feet  sheer  out  of  the  alluvial  plain  on  the  east  side 
of  the  river  Leven.  To  the  east  of  the  castle  thei-e  are 
rocky  eminences  on  the  verge  of  the  Clyde,  of  a  similar 
form,  though  less  isolated.  The  Rock  of  Dumbarton 
measures  a  mile  in  circumference  at  the  base.  It  dimin- 
ishes in  breadth  near  the  top,  which  is  cloven  into  two 
summits  of  different  heights.  The  rock  is  basalt  and  has 
a  tendency  to  columnar  formation.    Some  parts  of  it  have 


78  TBE  STORY  OF  ST.  PATRICK. 

a  magnetic  quality.  The  fortress,  naturally  strong,  pos- 
sesses several  batteries,  which  command  a  very  extensive 
range.  The  defenses  are  kept  in  constant  repair,  and  a 
garrison  is  maintained  in  the  castle.  Four  miles  from 
this  town  toward  Glasgow,  on  the  line  of  the  old  Roman 
wall,  is  the  modern  town  of  Kilpatriek,  which  claims  to  be 
the  birthplace  of  St.  Patrick. 

In  confirmation  of  the  statement  that  Dumbarton  was 
the  birthplace  of  Patrick,  it  may  also  be  adduced  that  in 
the  old  hymn  of  Fiacc  it  is  said  that  Patrick  was  born  in 
Nemthur,  and  in  the  margin  the  writer  states  that  "  that 
is  a  city  which  is  in  north  Britain — viz.,  Ailcuide," — the 
ancient  name  of  Dumbarton.  Other  writers  in  the  early 
centuries  designate  the  same  village  as  the  place  of  his 
birth.  In  giving  an  account  of  himself  Patrick  does  not 
tell  where  he  was  born,  but  simply  relates  that  his  father 
dwelt  at  Bannavem  Taberniae,  where  he  also  was  living 
when  he  was  taken  captive.  Bannavem  means  the  river's 
mouth,  and  the  sheds,  shops,  and  houses  of  entertain- 
ment set  up  for  the  accommodation  of  the  Roman  armies, 
whether  of  the  temporary  or  stationary  kind,  were  called 
Tabernise.  Here  was  his  home,  and  of  this  place  he  was 
most  probably  a  native.  It  may  be  that  Patrick  could 
.have  pointed  it  out  to  some  friend,  as  the  poet  did  the  home 
of  his  early  youth,  and  could  have  expressed  similar  feel- 
ings and  resolves  regarding  it : 

You  see  the  slender  spire  that  peers 
Above  the  trees  that  skirt  the  stream — 

'Twas  there  I  passed  those  early  years 
Which  now  seem  like  some  happy  dream. 


PATRICK'S  BIRTHPLACE  AND  BIRTH.  79 

You  see  the  vale  which  bounds  the  view — 
'Twas  there  my  father's  mansion  stood 

Before  the  gi'ove,  whose  varied  hue 
Is  mirrored  in  the  tranquil  flood. 

There's  not  a  stone  remaining  there, 

A  relic  of  that  fine  old  hall ; 
For  strangers  came  the  spot  to  share, 

And  bade  the  stately  structure  fall ! 
But  now,  if  Fortune  proves  my  friend. 

And  gives  me  what  may  yet  remain. 
In  that  dear  spot  my  days  to  end 

I'll  build  a  mansion  there  again. 

Douglas  Thompson. 

Or  it  may  be,  that  as  he  considered  himself  one  of  "  the 
chief  of  sinners  "  when  he  wrote  his  "  Confession,"  in  which 
he  gives  an  account  of  himself,  he  may  have  felt  that  he 
was  unworthy  of  any  birthplace,  and  did  not  clearly  define 
it.  In  his  old  age  he  thought  more  of  his  home  in  the 
heavens ;  and  he  may  have  entertained  sentiments  regard- 
ing his  birthplace,  as  Severinus,  a  missionary  on  the  banks 
of  the  Danube  in  the  fifth  century,  did  when  he  expressed 
himself  in  these  words :  "  What  pleasure  can  it  be  for  a 
servant  of  God  to  specify  his  home  or  his  descent,  since 
by  silence  he  can  so  much  better  avoid  all  boasting?  I 
would  that  the  left  hand  knew  nothing  of  the  good  works 
which  Christ  grants  the  right  hand  to  accomplish,  in  order 
that  I  may  be  a  citizen  of  the  heavenly  country.  What 
need  you  know,  my  earthly  country,  if  you  know  that  I 
am  truly  longing  after  the  heavenly?  But  know  this,  that 
God  has  commissioned  me  to  live  among  this  heavUy  op- 
pressed people." 

And  as  an  Irish  barrister,  Charles  Phillips,  said  of  Wash- 


80  THE  STORY  OF  ST.  PATRICK. 

iiigtou,  so  it  may  be  said  of  Patrick :  "  It  matters  very  little 
what  immediate  spot  may  be  the  birthplace  of  such  a  man. 
No  people  can  claim,  no  country  can  appropriate,  him — 
the  boon  of  Providence  to  the  human  race.  I  almost  bless 
the  convulsion  in  which  he  had  his  origin.  In  the  produc- 
tion of  such  a  man  it  does  really  appear  as  if  Nature  wei'e 
endeavoring  to  improve  upon  herself,  and  that  all  the  vir- 
tues of  the  ancient  world  were  but  so  many  studies  pre- 
paratory to  the  patriot  of  the  new." 

Such  language  applied  to  Patrick  would  almost  appear 
to  be  an  emanation  from  Blarney  Castle,  until  you  have 
thoroughly  studied  Patrick  himself. 

Why  should  we  count  our  life  by  years. 

Since  years  are  short  and  pass  away  ? 
Or  why  by  fortune's  smiles  or  tears. 

Since  tears  are  vain  and  smiles  decay? 
Oh !  count  by  virtues — these  shall  last 

When  earth's  lame-footed  race  is  o'er ; 
And  these,  when  earthly  joys  are  past. 

May  cheer  us  on  a  brighter  shore. 

S.  J.  Hall. 


CHAPTER  VIII. 

PATRICK'S   PARENTAGE. 

His  hair  was  like  silvery  amber, 

Strangely  floating  and  fine, 
And  soft  as  the  down  of  the  thistle 

That  rolls  in  the  autumn  shine ; 
His  eyes  were  lucent,  supernal. 

Of  a  mournful,  angel  blue, 
And  his  skin  like  a  tender  roseleaf, 

With  pulsing  and  inner  hue. 

How  often  by  night,  how  often 

He  knelt  by  the  window-sill 
While  the  tears  of  his  prayer  and  his  longing 

Over  his  cheek  fell  claill. 
And  the  billows  of  forest  and  mountain 

Seemed  murmuring  with  his  breast, 
And  the  rush  of  the  mountain  river 

The  ciy  of  his  own  unrest. 

In  the  wilderness'  lonely  border 

He  roamed  like  a  spirit-child, 
And  kneeled  under  mossy  ledges 

In  his  chosen  chapels  wild ; 
And  the  voice  of  his  adoration 

Thrilled  through  the  silence  dim. 
Tin  the  hermit  thrush  from  her  cloister 

Poured  a  serene,  sad  hymn. 

We  know  nothing  of  Patrick's  ancestry  farther  than 
two  removes  back.    He  himself  tells  us  that  he  was  the 

81 


g2  THE  STORY  OF  ST.  PATRICE. 

graudson  of  Potitus,  the  presbyter.  These  few  words  show 
that  his  blood  was  good.  If  Patrick  had  thought  that 
his  clerical  ancestor  had  disgi-aced  himself  by  marriage  he 
would  not  probably  have  written  that  he  was  a  minister 
of  God's  Word.  But  this  he  does  in  his  "  Confession,"  or 
creed,  which  was  written  when  he  was  well  advanced  in 
years,  so  that  even  in  his  old  age  he  did  not  believe  in  the 
celibacy  of  the  clergy. 

Of  Potitus  we  can  learn  nothing  except  that  his  office 
was  held  in  high  esteem  in  his  times.  He  was  most  likely 
a  presbyter  of  the  early  British  church,  for  his  name  does 
not  prove  that  he  was  a  Roman,  as  native  names  were 
often  Latinized  by  the  historian,  as  Patrick's  own  native 
baptismal  name,  Succath,  was  changed  to  Patricius,  or 
Patrick.  It  is  more  likely  that  Potitus,  Patrick's  grand- 
father, was  a  Briton  by  birth,  and  that  he  studied  the 
Scriptures  and  prayed  in  the  little  British  kil,  or  church, 
at  Alcluyd,  and  at  its  door  preached  to  the  people.  He 
doubtless  answered  the  description  of  the  good  pastor  that 
Goldsmith  describes  in  the  following  hues : 

In  his  duty  prompt,  at  eveiy  call. 

He  watch'd,  and  wept,  and  felt,  and  pray'd  for  all. 

At  church,  with  meek  and  unaffected  gi-ace. 

His  looks  adorn'd  the  venerable  place ; 

Truth  from  his  lips  prevail'd  with  double  sway, 

And  fools,  who  came  to  scoff,  remaiu'd  to  pray. 

At  some  period  a  kil,  or  church,  was  located  near  the 
spot  where  St.  Patrick  was  born.  It  may  have  been  close 
by  the  same  cottage,  for  there  it  seems  a  kirk,  or  church, 
grew  up,  which  the  people  of  later  days  called  Kilpatrick, 


PATRICK'S  PARENTAGE.  83 

in  honor  of  the  great  missionary  who  was  born  at  the 
place. 

Potitus  seems  to  have  lived  to  a  good  old  age,  and  to 
have  been  worthy  the  respect  of  his  grandson.  It  is  some 
proof  of  his  excellent  family  government  that  he  reared  a 
deacon.  That  deacon  was  Calpornius,  the  father  of  Pat- 
rick. If  this  deacon  belonged  to  the  Romish  order  of  or- 
dained clergy,  he  did  not  entertain  Roman  notions  of  celi- 
bacy, for  he  also  took  a  wife  and  reared  a  family,  of  which 
"  our  Patrick  "  was  the  most  notable  child. 

But  Calpornius  was  most  probably  a  deacon  in  the 
evangelical  British  church  at  Alcluyd,  a  church  that  was 
not  regulated  after  the  Roman  model  of  the  present  day, 
but  sought  to  follow  the  order  of  the  primitive  church, 
without,  it  may  be,  having  any  perfect  system  of  church 
government.  But  Patrick's  father  was  also  a  decurio,  as 
he  himself  also  tells  us.  The  decurio  was  a  magistrate 
and  counselor  in  the  Roman  colonies  in  Britain,  and  the 
office  conferred  a  high  rank  on  those  who  held  it :  they 
were  members  of  the  court  and  counselors  of  the  city,  and 
must  have  a  certain  amount  of  property.  Such  was  the 
law  of  Constantine  for  the  wealthy  decurios.  Such  a  man, 
then,  was  Patrick's  father,  honored  both  in  the  church  and 
state,  and  we  may  fairly  conclude  that  Calpornius  ruled 
in  the  state  like  a  good  deacon  of  the  church. 

We  know  nothing  of  Patrick's  mother,  except  that  tradi- 
tion informs  us  that  her  name  was  Conchessa,  and  tradi- 
tion has  it  that  she  was  a  sister  of  Martin,  Archbishop  of 
Tours,  and  the  founder  of  monasteries  in  western  Europe. 
Dr.  McGlinn  says  she  was  a  Frenchwoman,  that  Patrick's 


84  THE  STORY  OF  ST.  PATRICK. 

father  was  a  German,  that  Patrick  himself  was  a  native 
Scotchman,  and  by  adoption  an  Irishman.  In  a  tract  on 
"  The  Mothers  of  the  Saints  in  Ireland,"  she  is  represented 
as  a  Briton.  But  whoever  she  was,  we  can  readily  believe 
she  was  "  a  woman  superior  to  the  majority  of  her  sex," 
and  that  she  endeavored  to  instill  into  the  heart  of  her 
son  the  doctrines  of  Christianity.  In  her  home,  piety  was 
doubtless  displayed  as  described  in  the  following  Unes : 

Lo,  where  yon  cottage  whitens  through  the  green, 
The  loveliest  feature  of  a  matchless  scene, 
Beneath  its  shading  elm,  with  pious  fear. 
An  aged  mother  draws  her  children  near, 
While  from  the  Holy  Word,  with  earnest  air. 
She  teaches  them  the  privilege  of  prayer. 
Look,  how  their  infant  eyes  with  rapture  speak ; 
Mark  the  flush  lily  on  the  dimpled  cheek ; 
Their  hearts  are  filled  with  gratitude  and  love, 
Their  hopes  are  centered  in  a  world  above. 
Where,  in  a  choir  of  angels,  faith  portrays 
The  loved,  departed  father  of  their  days. 

R.  Dawes. 

Such  was  the  ancestry  of  Patrick  according  to  the  most 
reliable  authorities. 


CHAPTER  IX. 

THE  OFFICIAL  POSITIONS   OF  PATRICK'S   GRANDFATHER  AND 

FATHER. 

Thou  must  be  true  thyself, 

If  thou  the  truth  wouldst  teach ; 

Thy  soul  must  overflow,  if  thou 
Another's  soul  wouldst  reach ; 

It  needs  the  overflow  of  heart 
To  give  the  lips  full  speech. 

Think  truly,  and  thy  thoughts 

Shall  the  world's  famine  feed ; 
Speak  truly,  and  each  word  of  thine 

Shall  be  a  fruitful  seed ; 
Live  truly,  and  thy  life  shall  be 

A  great  and  noble  creed. 

It  may  be  profitable  to  digress  for  a  moment  to  consider 
more  fully  what  is  involved  in  this  statement  that  Patrick 
himself  makes  in  connection  with  his  father  and  gi-and- 
father's  name.  The  former,  his  father,  Calpornius,  was  a 
deacon,  and  the  latter,  Potitus,  his  grandfather,  was  a 
presbyter.  Both,  therefore,  if  it  is  claimed  to  be  so,  were 
clergymen  in  the  church  of  that  time,  and  both  were  mar- 
ried, as  the  Apostle  Peter  was,  for  we  are  told  in  Matthew's 
Gospel,  viii.  14,  "  When  Jesus  came  into  Peter's  house  he 
saw  his  wife's  mother  laid,  and  sick  of  a  fever." 

The  Brehon  Laws,  of  which  we  have  given  some  ac- 

85 


86  THE  STOItr  OF  ST.  PATRICE. 

count,  and  under  which  Ireland  was  governed  at  the  period 
of  which  we  wi'ite,  constantly  assume  the  marriage  of  the 
clergy.  These  laws  state  that  if  a  clergyman  fell  into  sin 
he  could  be  restored  to  office  in  three  days  if  he  were 
penitent,  and  was  the  husband  of  one  wife ;  but  if  he  were 
unmarried  he  could  not  recover  his  position.  Married 
clergymen  were  therefore  more  favored  by  the  law  than 
if  they  were  single.  And  as  an  additional  evidence  that 
clergymen  married  in  those  days,  there  are  directions 
given  in  the  canons  of  an  Irish  synod  respecting  the  dress 
of  a  clergyman's  wife.  The  old  annals  of  the  Irish  church 
record  that  an  eminent  clergyman  at  Cloumacnois  was 
married,  and  that  his  father,  gi'andfather,  and  great-grand- 
father, who  were  clergymen,  were  all  married  men.  In  the 
primitive  Christian  church  the  state  of  celibacy  began  to 
be  extolled  as  holier  than  matrimony  as  early  as  the  sec- 
ond century.  The  early  fathers  especially  commended  it, 
and  cited,  though  erroneously,  the  example  of  St.  Paul,  as 
showing  that  it  was,  for  the  clergy,  the  better  condition. 
Still  there  was  no  law  or  uniformity  of  opinion  on  the 
subject,  and  it  was  not  until  the  fourth  century  that  even 
the  higher  clergy  began  generally  to  live  in  celibacy.  Near 
the  close  of  this  century  Pope  Sirieius  forbade  all  priests 
to  marry,  and  all  who  had  married  previous  to  ordination 
were  commanded  to  put  away  their  wives.  The  Council 
of  Tours  in  566  ordered  that  all  priests  and  deacons  who 
pei'sisted  in  retaining  their  wives  should  be  suspended 
from  office  for  a  year ;  and  the  Emperor  Justinian  declared 
all  children  born  to  a  clergyman  after  his  ordination  to  be 
illegitimate  and  incapable  of  inheritance. 


PATRICK'S  GRANDFATHER  AND   FATHER.  g? 

The  Eastern  church,  on  the  other  hand,  always  opposed 
this  doctrine,  and  the  Council  of  Constantinople  in  692 
condemned  it  as  heretical.  The  orthodox  Greek  Church 
has  therefore  always  sanctioned  the  marriage  of  priests. 
The  opposite  doctrine,  however,  was  only  established  in 
the  Romish  Church  after  many  orders  and  interdictions, 
extending  over  several  centuries.  At  last,  in  the  eleventh 
century,  it  was  ordered  that  any  priest  living  with  a  wife 
should  be  excommunicated.  Even  this  not  being  regarded 
as  sufficient.  Pope  Gregory  VII.  finally  carried  the  point 
by  deposing  all  married  priests  and  excommunicating  all 
laymen  who  upheld  them  in  the  exercise  of  their  spiritual 
functions.  This  decree  met  with  violent  opposition  in  all 
countries,  but  Gregory  succeeded  in  carrying  it  out  with 
the  utmost  rigor,  and  thus  the  celibacy  of  the  Roman  clergy 
was  at  last  established  and  has  since  continued. 

We  learn  from  St.  Patrick's  statement  that  it  was  not 
considered  in  those  days  inconsistent  with  the  profession 
of  a  clergyman  to  hold  a  secular  office.  Patrick  tells  us 
in  his  "Epistle  to  Coroticus"  that  his  father,  though  a 
deacon — a  clergyman — held  a  secular  office.  Besides  pos- 
sessing a  farm,  he  informs  us  that  he  was  a  decurio,  or 
member  of  a  local  town  council,  a  Roman  institution  which 
at  this  time  existed  everywhere  in  the  empire.  This  sim- 
ple statement  is  a  strong  proof  of  the  authenticity  of  the 
epistle  in  which  the  term  occurs,  for  soon  after  Patrick's 
death  the  institution  to  which  he  refers  disappeared  in 
Britain. 

The  fact  that  Calpornius,  a  clergyman,  held  a  farm,  and 
was  a  local  town  councilor,  conflicts  in  no  way  with  the 


gg  THE  STORT  OF  ST.  PATRICK. 

usages  of  the  time.  It  is  certain  that  in  the  early  centu- 
ries clergymen,  of  whatever  name,  earned  their  bread  by 
their  own  toil,  as  Paul  did.  The  history  of  those  days 
makes  it  plain  that  clergymen  cultivated  farms,  kept  shops 
and  banks,  acted  as  physicians,  shepherds,  smiths,  and 
artificers  of  all  kinds.  Hatch,  a  celebrated  historian  and 
lecturer,  tells  of  one  clergyman  who  was  a  weaver,  of  an- 
other who  was  a  shepherd  on  the  mountains  of  Cyprus,  of 
another  who  practised  in  the  courts  of  law,  of  another  who 
was  a  silversmith,  and  of  another  who  was  an  innkeeper 
at  Ancyra.  Patrick's  own  nephew,  though  a  clergyman, 
was  a  pilot,  and  of  those  clergymen  who  were  Patrick's 
companions  one  was  a  smith,  and  another  was  a  maker  of 
satchels  for  books.  Patrick  himself  was  poor,  and  per- 
formed gratuitously  the  functions  of  his  calling,  as  did  the 
Apostle  to  the  Gentiles.  There  is  no  evidence  in  early 
Christian  literature  that  the  pursuit  of  a  secular  calling 
was  incompatible  with  the  office  of  the  Christian  ministry. 
The  proposal  of  the  Montanists  to  pay  a  fixed  salary  to 
the  clergy  was  condemned  as  an  innovation  alien  to  all 
prevailing  usage.  Salaries  to  clergy  and  their  withdrawal 
from  secular  calling  came  into  the  church  when  it  was  los- 
ing its  spirituality. 

Lives  of  great  men  all  remind  us 
We  can  make  our  lives  sublime ; 

And,  departing,  leave  behind  us 
Footprints  on  the  sands  of  time — 

Footprints  that  perhaps  another. 
Sailing  o'er  life's  solemn  main, 

A  forlorn  and  shipwrecked  brother. 
Seeing,  shall  take  heart  again. 

H.  W.  Longfellow. 


CHAPTER  X. 

PATRICK'S  BAPTISM  AND  EAELY  LIFE. 

"  Come,  dearest,  come,  the  Sabbath  bell 
Hath  almost  ning  its  closing  knell; 
Give  me  our  babe,  and  haste  away, 
With  gladness  on  its  christening-day." 

Yet  still  the  youthful  mother  prest 

Her  first-born  darling  to  her  breast, 

And,  careful  o'er  the  grassy  way 

That  'tween  the  church  and  cottage  lay, 

The  precious  burden  chose  to  take, 

Scarce  breathing,  lest  its  sleep  should  break. 

And  now  while  holier  thoughts  prevail 

Her  chasten'd  beauty,  lily-pale. 

The  fervor  of  the  prayer  that  stole 

In  new  devotion  from  her  soul 

Gave  brighter  charms  to  brow  and  cheek, 

Such  as  an  angel's  love  might  speak. 

Close  in  her  steps  an  aged  pair, 

With  furrow'd  face  and  silver  hair. 

Press  toward  the  font,  intent  to  see 

The  honor  done  to  infancy. 

The  rite  is  o'er,  the  blessing  said. 
The  first-born  finds  its  cradle-bed. 
Young  mother !  prompt  must  be  thy  part 
To  pour  instruction  o'er  his  heart ; 
For  scarce  upon  our  infant  eyes 
The  sprinkled  dew  of  baptism  dries 
Ere  the  thick  frost  of  manhood's  care 
And  strong  death's  icy  seal  are  there. 

Mrs.  L.  H.  Sigournet. 

89 


90  THE  STORY  OF  ST.  PATRICK. 

Infant  baptism  was  observed  both  by  the  British  and 
Oriental  Christian  churches,  and  as  there  was  not  in  those 
days  the  same  stately  and  refined  mode  of  observing  this 
sacred  ordinance  as  in  the  present  age,  in  fonts  and  sil- 
ver bowls  set  for  the  purpose  in  the  churches,  the  child 
was  carried  by  the  parents  to  a  well  or  spring  or  running 
stream  near  the  church,  and  there  the  ordinance  was  ad- 
ministered. Churches  were  usually  located  in  those  days 
near  a  river  or  spring,  and  if  this  could  not  be  conve- 
niently done,  a  well  was  dug,  so  that  the  people  assembled 
for  worship  might  have  the  means  ready  for  quenching 
their  thirst  and  that  of  their  cattle,  as  well  as  for  other 
purposes.  It  was  at  such  places,  and  by  the  outpouring 
of  water  from  the  baud  or  from  a  small  vessel,  that  num- 
bex's  were  often  baptized,  while  immersion  of  believers  in 
other  places  was  the  usage.  It  is  related  in  the  life  of 
Columba  that  a  certain  peasant,  with  his  household,  hav- 
ing heard  the  preaching  of  the  word  of  life  from  the  lips  of 
this  godly  man,  believed  and  was  baptized,  "  the  liusband 
with  his  wife  and  the  children  and  the  servants."  This 
was  strictly  in  accordance  with  apostolic  usage  and  that 
of  the  early  British  churches.  One  can  easily  imagine 
Patrick's  father  and  mother  going  side  by  side,  he  bearing 
their  infant  son  in  his  arms,  and  coming  to  the  door  of 
the  little  church  in  which  the  aged  Potitus  the  presbyter 
was  praying  and  studying,  or  around  which  the  neighbors 
were  assembled  for  worship,  and  all  going  together  to  a 
well  or  running  stream  near  by,  where  all  listened  to  what 
was  said  of  God's  holy  covenant  with  his  people,  and  with 
their  little  ones,  as  explained  by  the  presbyter  Potitus; 


PATRICK'S  BAPTISM  AND  EARLY  LIFE.  91 

and  then  Calpornius,  the  father,  holding  forth  his  child  to 
receive  the  token  of  its  surrender  to  the  Father,  the  seal  of 
its  redemption  by  the  Son,  and  the  symbol  of  its  renewal 
by  the  Holy  Ghost.  We  can  almost  see  the  aged  presbyter 
take  his  grandson  in  his  arms,  and  with  the  words  of 
Christ  apply  to  him  the  waters  of  baptism,  give  him, 
according  to  an  ancient  British  custom,  the  kiss  of  peace, 
place  him  in  the  arms  of  his  tender,  prayerful  mother,  and 
lift  up  his  hands  for  prayer  and  the  benediction.  "We  are 
told  that  this  child  was  given  the  name  of  Succath  in  his 
baptism.     At  a  later  day  he  was  called  Patrick. 

Any  one  can  readily  see  that  all  this,  or  something  very 
similar,  may  have  occurred ;  but  not  so  what  the  story- 
tellers of  the  middle  ages  inform  us  regarding  Patrick's 
baptism,  namely,  this,  "  that  Patrick  was  baptized  by  a 
blind  priest  who  obtained  water  for  the  purpose  by  caus- 
ing the  infant  to  make  the  sign  of  the  cross  over  the  earth, 
out  of  which  issued  at  once  a  well  of  water  which  cured 
the  priest  of  his  blindness  and  enabled  him  to  read  in  a 
book  the  order  or  ritual  of  baptism  without  knowing  until 
then  his  letters." 

Let  me  here  also  say  that  there  is  not  a  word  in  Patrick's 
account  of  himself  and  family,  or  in  contemporaneous 
history,  to  show  that  he  had  brothers  and  sisters.  Yet 
monks  several  centui-ies  afterward  place  on  the  family  roll 
of  Patrick's  father  a  list  of  descendants  long  enough  to 
supply  two  or  three  kingdoms  with  bishops,  priests,  monks, 
and  nuns.  One  sister,  they  relate,  was  carried  to  Ireland 
and  became  the  mother  of  seventeen  bishops !  Another 
sister  counted  among  her  sons  four  bishops  and  three 


92  THE  STORY  OF  ST.  PATRICK. 

priests.  A  tliii-d,  Lemania  by  name,  had  two  sons — the 
elder  became  a  bishop  and  the  younger  a  priest. 

But  we  must  leave  all  these  fables  and  devote  our  at- 
tention to  Patrick.  We  know  nothing  of  his  infancy  and 
boyhood  up  to  fifteen  years  of  age,  except  what  we  gather 
from  the  legends  of  the  middle  ages,  and  in  these  the  facts 
are  almost  lost.  But  it  is  easy  to  believe  that  Patrick  had 
all  the  human  nature  of  a  boy ;  that  he  had  all  the  frolic- 
some and  mischievous  spirit  of  the  great  majority  of  boys 
since ;  that  he  often  got  tired  of  porridge  for  his  breakfast, 
and  ran  away  to  fish  for  trout  for  dinner ;  that  when  sent 
on  an  errand  to  town  he  would  climb  the  rock  and  linger, 
throw  snowballs  at  the  Druids  if  it  was  winter,  and  talk 
with  Eoman  soldiers  when  he  ought  to  have  been  herding 
his  father's  sheep. 

We  know,  for  he  tells  us  in  his  "  Confession,"  that  he 
was  taught  the  holy  commandments,  but  did  not  keep 
them ;  that  he  was  warned  for  his  salvation,  but  did  not 
heed  the  preachers ;  that  he  did  not  know  the  trae  God 
savingly,  although  he  had  been  taught  the  way  to  be 
saved  and  to  read  the  Bible,  whose  truths  his  grandfather 
preached.  He  loved  pleasure,  was  the  leader  of  his  youth- 
fi;l  companions,  and  committed,  as  he  tells  us,  a  grievous 
fault,  the  character  of  which  we  know  not.  He  was  then 
sixteen  years  of  age,  and  the  end  of  the  time  for  sowing 
his  wild  oats  had  come. 

Speak  of  me  as  I  am ;  nothing  extenuate. 

Nor  set  down  aught  in  malice ;  then  must  you  speak 

Of  one  that  loved  not  wisely  but  too  well. 

Shakespeare. 


CHAPTER  XL 

THE   CAPTIVITY   OF   ST.  PATKICK. 

Adieu,  adieu !     My  native  shore 

Fades  o'er  the  waters  bhie ; 
The  night-winds  sigh,  the  breakers  roar, 

And  shrieks  the  wild  sea-mew. 
You  sun  that  sets  upon  the  sea 

We  follow  in  his  flight ; 
Farewell,  awhile,  to  him  and  thee. 

My  native  land,  good-night ! 

Bykon. 

PiKATES  in  those  days,  Danish  and  Irish  and  Scots, 
plowed  continually  the  channels  and  seas  around  the  Brit- 
ish Isles,  made  inroads  upon  the  land,  plundering  villages 
and  towns,  killing  many,  carrying  off  young  and  old  to 
strange  lands,  and  selling  them  into  slavery.  Irish  ships 
in  that  period  were  chiefly  "  coracles,"  made  of  the  skins 
of  beasts  and  wicker  or  willow  rods— a  kind  of  boat,  frail 
as  it  may  seem,  still  used  frequently  in  Arran,  Achill,  and 
the  western  coasts  of  Ireland.  It  is  not  probable  that 
thousands  of  unwilling,  vindictive  captives  could  be  con- 
veyed in  these  hide-covered  basket-ships  over  the  wide  sea 
separating  France  from  Ireland,  if  Patrick's  parents  had 
lived  in  France.     From  the  coast  of  Antrim  in  Ireland  to 


94  tHE  SrORY  OF  ST.  PATRICK. 

Dumbarton  on  the  Clyde  the  space  is  crossed  by  a  steamer 
in  a  few  hours,  and  from  the  cliffs  of  the  Antrim  coast  the 
houses  in  the  nearest  parts  of  Scotland  can  be  seen. 

In  one  of  those  piratical  incursions  Patrick  and  about 
two  hundred  others  were  seized,  placed  in  boats,  whose 
pi-ows  were  turned  down  the  Clyde  and  headed  toward 
Ireland. 

What  sad  thoughts  Patrick  must  have  had  as  he  gazed 
back  on  the  high  rock  so  near  his  home.  What  indigna- 
tion must  have  burned  within  him  toward  these  pirates. 
But  afterward  he  saw  a  reason  for  it  all.  The  hand  of  God 
was  laid  severely  upon  him  to  coiTect  his  evil  ways,  and 
his  words  written  many  years  afterward  clearly  reveal  that 
he  understood  the  reason  for  the  stroke  of  God's  afflicting 
hand. 

The  boats  which  carried  young  Patrick  and  his  compan- 
ions with  a  load  of  spoils  would  be  likely  to  land  at  some 
near  point.  Leaving  the  Firth  of  Clyde,  a  straight  course 
west  would  bring  them  upon  the  Antrim  coast  of  Ireland 
just  where  tradition  fixes  the  landing.  It  is  possible  that 
in  some  little  harbor  between  the  Giant's  Causeway  and 
the  mouth  of  the  river  Bann,  Patrick's  captors  disem- 
barked, and  thei-e  touched  the  country  which  gave  Patrick 
years  of  degradation  and  suffering  and  a  long  life  after- 
ward of  wide-spread  gospel  triumphs. 

It  may  be  interesting  to  some  readers  to  know  that  the 
Giant's  Causeway,  near  which  Patrick  landed  in  Ireland, 
is  situated  on  its  north  coast,  and  is  a  curiosity  which 
probably  has  no  parallel  in  the  works  of  nature  or  art.  Its 
form  is  nearly  triangular,  and  extends  from  the  foot  of  an 


THE   CAPTIVITY  OF  ST.  PATRICK.  95 

adjacent  mountain  into  the  sea,  having  six  hundred  feet 
discernible  at  low  water.  It  consists  of  innumerable  five, 
six,  and  seven  sided  pillars,  but  irregular,  as  there  are  few 
of  these  pillars  whose  sides  are  of  equal  breadth.  Nor  are 
they  more  uniform  in  thickness,  as  they  vary  from  twelve 
to  twenty-six  inches  in  diameter.  They  all  touch  by  equal 
sides,  and  are  so  near  to  one  another  that  it  is  sometimes 
difficult  to  see  the  joints.  Neither  are  they  uniform  in 
height,  some  having  a  smooth  and  others  an  uneven  ter- 
mination. Each  pillar  also  consists  of  many  unequal 
pieces,  from  twelve  to  twenty-four  inches  in  length.  These 
pieces  are  jointed  into  one  another  by  concave  and  convex 
surfaces,  highly  polished,  as  are  aU  the  sides  of  the  pillars 
that  come  in  contact.  This  colonnade  is  in  some  parts 
thirty-two  and  in  others  thirty-six  feet  above  the  level  of 
the  sea,  but  its  foundation  has  never  been  ascertained. 
One  of  the  pillars  has  been  broken  to  the  depth  of  eight 
feet  in  the  earth,  and  its  figure  was  found  to  be  the  same 
as  above  the  surface.  The  learned  have  never  agreed  in 
opinion  as  to  whether  this  wonderful  "causeway"  is  a 
work  of  nature  or  of  art.  Patrick,  in  his  missionary  tours 
through  Ulster,  doubtless  visited  this  scene,  where  Nature 
still  retains  one  of  her  mysteries. 

In  conformity  with  the  statement  made  by  Patrick  in  his 
"Confession,"  history  records  that  freebooting  raids  of 
the  north  of  Ireland  Scots  (as  the  Irish  then  were  called) 
were  often  made  upon  north  Britain  in  the  fourth  and 
fifth  centuries.  The  evidence  of  these  raids  is  still  found. 
In  1854  two  thousand  Roman  coins  of  these  centuries  were 
discovered  at  Coleraine,  some  of  these  bearing  the  name 


96  THE  STOJRT  OF  ST.  PATRICK. 

of  Patricius.  In  one  of  these  raids  Patrick,  along  witli 
many  others,  as  we  have  stated,  was  carried  away  captive 
to  Ireland.  He  was  then  nearly  sixteen  years  of  age.  He 
was  sold  to  Milchu,  son  of  Hua  Bain,  king  of  north  Dala- 
radia,  whose  residence  was  in  the  valley  of  the  Braid  near 
the  hill  of  Slemish,  and  close  to  Broughshane,  five  miles 
from  Ballymena.  There  is  a  town  land  in  the  valley  still 
called  Ballyligpatrick,  or  the  town  of  Patrick's  hollow. 

Milchu,  his  owner,  employed  Patrick  to  herd  cattle,  or,  as 
some  translators  render  the  Irish  words,  "  to  feed  swine ;  " 
so,  like  another  prodigal,  he  "  was  sent  into  the  fields  to 
feed  swine." 

"When  Patrick  was  caiTied  into  captivity  in  his  sixteenth 
year,  and  during  the  six  years  of  his  captive  state,  his 
condition  was  most  deplorable.  He  had  gospel  seed  indeed 
in  his  memory,  but  this  did  not  germinate  for  some  years. 
He  had  no  Christian  principles  to  guide  him,  and  no  asso- 
ciates but  slaves  and  the  lowest  class  of  Irish  idolaters, 
who  could  only  converse  upon  religious  subjects  about 
their  own  "  Cenn-Cruaich,"  the  chief  idol  of  Ireland,  which 
was  covered  with  gold  and  silver,  surrounded  with  twelve 
other  idols  plated  with  brass.  He  had  not  one  Christian 
companion,  nor  one  kind  heathen  friend,  and  the  natural 
result  would  seem  to  be  his  conforming  to  heathenism  and 
joining  in  the  worst  sins  of  the  neighborhood.  He  was 
like  "a  stone,"  as  he  himseK  says,  "deep  in  the  mud," 
but  God  lifted  him  up  and  placed  him  upon  the  wall  of 
the  spiritual  temple. 


THE   CAPTIVITY  OF  ST.  PATRICK.  97 

Oh  for  a  faith  that  will  not  shrink, 

Though  pressed  by  every  foe ; 
That  will  not  tremble  on  the  brink 

Of  any  earthly  woe ; 
That  will  not  murmur  nor  complain 

Beneath  the  chastening  rod, 
But,  in  the  hour  of  grief  and  pain, 

Will  lean  upon  its  God. 


CHAPTER  XII. 

PATRICK'S   CONVERSION  IN   BONDAGE. 

Thus  far  did  I  come  laden  with  my  sin, 
Nor  could  aught  ease  the  grief  that  I  was  in 
Till  I  came  hither.     What  a  place  is  this ! 
Must  here  be  the  beginning  of  my  bliss  ? 
Must  here  the  burden  fall  from  off  my  back? 
Must  here  the  string  that  bound  it  to  me  crack  ? 
Blest  ci'oss !  blest  sepulcher !     Blest,  rather,  be 
The  Man  that  there  was  put  to  shame  for  me. 

John  Bunyan. 

Patrick  remained  in  this  degraded  condition  for  six 
years.  During  that  time  the  grace  of  God  visited  him,  and 
the  Spirit  of  the  Lord  took  possession  of  him,  revived  the 
teachings  of  his  early  boyhood,  and  brought  the  young 
disciple  to  a  deep  and  sincere  Christianity.  Thus  severe 
trials  were  to  him  a  means  of  grace.  He  remembered 
happier  days.  He  thought  upon  his  sins.  He  felt  that 
he  was  far  from  Christ,  the  true  home  of  his  soul.  He 
recalled  the  teachings  of  God's  servants,  and  the  lessons 
learned  in  his  father's  house. 

It  was  at  this  time  that  he  became  a  man  of  prayer.  One 
extract  from  his  "  Confession,"  as  it  is  called,  will  suffice 
to  prove  this. 

"  While  I  was  feeding  cattle,"  he  writes,  "  I  prayed  fre- 
quently every  day,  and  my  love  and  fear  of  God  and  faith 

98 


PATRICK'S   CONVERSION  IN  BONDAGE.  99 

in  him  continually  increased.  I  dwelt  in  the  woods  and 
on  the  mountain,  and  woke  up  to  pray  before  the  dawn. 
I  felt  no  pain,  nor  frost,  nor  snow,  nor  rain,  nor  any  sense 
of  indolence,  for  the  Spirit  was  burning  within  me." 

His  early  religious  education  in  these  after  years  thus 
began  to  bear  fruit,  in  meditation,  prayer,  and  consecra- 
tion. Such  words  as  those  we  read  in  the  "  Confession " 
of  this  swineherd,  show  what  Bible  truths  were  taught  and 
what  gospel  faith  existed  in  the  homes  of  British  Chris- 
tians in  those  early  days,  thus  giving  an  encouragement 
to  parents  in  aU  ages  to  "  train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old  he  will  not  depart  from  it." 
The  good  seed  that  Patrick's  parents  cast  upon  the  waters 
began  to  bear  fruit  after  many  days.  The  gi'ound  of  Pat- 
rick's young  heart  may  have  appeared  an  unlikely  soil,  but 
the  incorruptible  seed  of  God's  Word  was  sown  there  amid 
the  shedding  perhaps  of  many  parental  tears,  and  at  length 
it  began  to  take  root,  show  signs  of  life,  spring  up,  and 
bud. 

During  his  six  years'  bondage  in  the  valley  of  the  Braid 
and  on  the  hill  Slemish,  Patrick  had  a  good  opportu- 
nity for  observing  the  condition  of  the  natives,  must  have 
learned  necessarily  to  speak  their  language,  and  evidently 
conceived  for  them  a  deep  and  abiding  sympathy. 

On  that  abrupt  and  picturesque  elevation  rising  from 
the  valley  of  the  Braid,  near  Ballymena,  County  Antrim, 
called  Mount  Slemish,  between  fourteen  and  fifteen  hun- 
dred years  ago  the  heart  of  the  captive  boy  from  the 
banks  of  the  Clyde,  as  he  herded  his  cattle  on  its  bleak 
sides,  yielded  to  the  all-conqueriug  power  of  the  love  of 


100  T^^  STORY  OF  ST.  PATRICK. 

Christ.  The  fact  is  worthy  of  repetition.  We  often  bow 
with  wondering  adoration  before  the  sovereign  grace  of 
God,  which  laid  a  loving  arrest  on  Saul  of  Tarsus  as  he 
drew  near  to  the  city  of  Damascus,  and,  in  a  double  sense, 
made  him  a  "  vessel  of  mercy  " — a  vessel  of  mercy  as  re- 
garded his  own  personal  salvation,  "  a  chosen  vessel,"  to 
bear  the  name  of  Christ  before  the  Gentiles.  Thousands, 
tens  of  thousands  of  conversions  were,  so  to  speak,  folded 
up  in  the  individual  conversion  of  that  intellectual  and 
fanatical  Jewish  youth. 

So  it  was  in  the  case  of  Patrick.  He  was  "  a  chosen 
vessel"  also.  The  spiritual  change  he  experienced  on  the 
side  of  Slemish,  interpreted  in  the  Ught  of  subsequent 
events,  may  be  said  to  have  been  one  of  the  most  remark- 
able and  determining  facts  in  the  entire  history  of  Ireland. 
It  changed  the  national  religion.  It  raised  Ireland  to  a 
position  of  distinguished,  and  for  a  time  unparalleled, 
honor  among  the  nations ;  and  it  helped  to  transform  the 
face  of  Christendom  itself.  It  seemed  all  unlikely  that 
such  results  should  follow  the  introduction  of  this  un- 
known captive  herd-boy  into  the  kingdom  of  God,  but 
then,  as  now,  God's  ways  are  not  our  ways,  nor  his  plan 
of  working  ours. 

Hope  on,  hope  ever !     Though  to-day  be  dark. 

The  sweet  sunburst  may  smile  on  thee  to-morrow ; 
Tho'  thou  art  lonely,  there's  an  Eye  will  mark 

Thy  loneliness,  and  guerdon  all  thy  sorrow ; 
Tho'  thou  must  toil  'mong  cold  and  sordid  men. 

With  none  to  echo  back  thy  thought,  or  love  thee, 
Cheer  up,  poor  heart !     Thou  dost  not  beat  in  vain, 

For  God  is  over  all  and  heaven  above  thee — 
Hope  on,  hope  ever ! 


PATRICE'S   CONVERSION  IN  BONDAGE.  JQ^ 

Hope  on,  hope  ever !     After  darkest  nigbt 

Comes,  full  of  loving  life,  the  laughing  morning. 
Hope  on,  hope  ever !     Spring-tide  flusht  with  light, 

Age  crowns  old  winter  with  her  rich  adorning. 
Hope  on,  hope  ever !     Yet  the  time  shall  come 

When  man  to  man  shall  be  a  friend  and  brother, 
And  this  old  world  shall  be  a  happy  home. 

And  all  earth's  family  love  one  another ! 
Hope  on,  hope  ever ! 


CHAPTER  XIII. 

PATRICK'S   ESCAPE  FROM   SLAVERY. 

!'«)■  going  to  my  own  hearthstone, 
Bosomed  in  yon  green  hills  alone — 
A  se-iret  nook  in  a  pleasant  land, 
■-  •     •    •  'Vvliose  'groves  the  frolic  fairies  planned, 
Whose  arches  green,  the  livelong  day, 
Echo  the  blackbird's  roundelay, 
And  vulgar  feet  have  never  trod — 
A  spot  that  is  sacred  to  thought  and  God. 

R.  W.  Emerson. 

In  his  "Confession"  Patrick  goes  on  to  tell  how  he 
escaped  from  his  place  of  slavery.  "  And  there,"  he  says 
(on  the  wild  mountain-side),  "one  night  in  my  sleep  I 
heard  a  voice  saying  to  me,  'Thou  fastest  well,  [fasting 
so]  thou  shalt  surely  go  to  thy  country.'  And  again,  after 
a  very  short  time  I  heard  a  response  saying  to  me, '  Behold, 
thy  ship  is  ready.'  And  it  was  not  near,  but  perhaps  two 
hundred  miles  away,  and  I  never  had  been  there,  nor  was 
I  acquainted  with  any  of  the  men  there." 

These  dreams  came  to  him  again  and  again,  and  Patrick 
felt  as  God's  servants  often  did  in  Old  Testament  times 
when  they  had  their  dreams,  that  God  by  these  di*eams 
was  indicating  his  mind  and  will  to  him,  and  that  a  divine 
hand  and  voice  were  in  them,  and  he  acted  accordingly. 

"  After  this,"  he  writes,  "  I  took  flight,  and  left  the  man 

102 


PATRICK'S  ESCAPE  FROM  SLAVERY.  103 

with  whom  I  had  been  six  years,  and  I  came  in  the  strength 
of  the  Lord,  who  directed  my  way  for  good,  and  I  feared 
nothing,  till  I  arrived  at  that  ship." 

So  he  goes  on  to  relate  that  he  found  the  ship  ready  to 
sail,  but  the  captain  refused  to  take  him  on  board  because 
he  had  no  money  to  pay  his  passage.  Upon  this  repulse 
he  went  to  look  for  some  cottage  in  the  woods  where  he 
might  securely  wait  for  a  better  opportunity  to  make  his 
escape.  In  the  meantime  he  betook  himself  to  his  usual 
consolation,  his  prayers ;  but  the  sailors  sent  after  him  to 
return,  took  him  on  shipboard,  and  hoisted  sail. 

The  place  where  he  took  ship  has  been  much  discussed ; 
the  name  has  been  translated  Benum,  near  which  was  the 
wood  Foclut,  mentioned  in  his  "  Confession."  This  wood 
has  been  located  in  or  near  the  parish  of  Killala,  barony 
of  Tirawley,  county  of  Mayo.  This  place  was  about  two 
hundred  miles,  as  Patrick  mentions  in  his  "  Confession," 
from  the  Slemish  mountain  where  he  fed  the  swine. 

Killala  Bay  is  upon  the  northwestern  coast  of  Ireland, 
as  any  one  will  see  by  looking  at  the  map  of  that  island. 
Killala  town  is  situated  at  the  extremity  of  the  bay,  on 
the  west  bank  of  the  river  Moy.  It  contains  about  two 
hundred  houses,  and  has  some  trade  in  the  export  of  grain, 
etc.  The  harbor  affords  good  anchorage  in  about  ten  or 
twelve  feet  of  water.  There  is  good  fishing,  and  about 
three  hundi-ed  persons  are  employed  in  the  pursuit  an- 
nually. Six  miles  higher  up  the  river,  delightfully  situ- 
ated, stands  the  town  of  Ballina.  From  that  bay  he  doubt- 
less sailed  on  his  escape  from  slavery,  and  "  after  three 
days  we  reached  land,"  are  the  words  in  his  "  Confession," 


104  THE  STOET  OF  ST.  PATRICK. 

and  in  sixty  days  he  was  among  his  kindred,  who  received 
him  as  a  son. 

The  voices  of  my  home — I  hear  them  still ! 

They  have  been  with  me  through  the  dreamy  night, 

The  blessed  household  voices,  wont  to  fill 

My  heart's  clear  depths  with  unalloyed  delight ! 

I  hear  them  still  unchanged,  though  some  from  earth 

Are  music  parted ;  and  the  tones  of  mirth — 

Wild,  silvery  tones,  that  rang  through  days  more  bright — 

Have  died  in  others ;  yet  to  me  they  come, 

Singing  of  boyhood  back — the  voices  of  my  home ! 

They  call  me  through  this  hush  of  woods  reposing, 

In  the  gray  stillness  of  the  summer  morn ; 

They  wander  by  when  heavy  flowers  are  closing, 

And  thoughts  gi'ow  deep  and  winds  and  stars  are  born ; 

Even  as  a  fount's  remember'd  gushings  burst 

On  the  parch'd  traveler  in  his  hour  of  thu'st, 

E'en  thus  they  haunt  me  with  sweet  sounds,  tiU,  worn 

By  quenchless  longings,  to  my  soul  I  say. 

Oh  for  the  dove's  swift  wings,  that  I  might  flee  away ! 


CHAPTER  XIV. 

PATRICK  AT  HOME  AGAIN. 

My  whole  though  broken  heart,  O  Lord, 

From  henceforth  shall  be  thine ; 
And  here  I  do  my  vow  record — 

This  hand,  these  words,  are  mine ; 
All  that  I  have,  without  reserve, 

I  offer  here  to  thee ; 
Thy  will  and  honor  all  shall  serve 

That  thou  bestow'dst  on  me. 

I  know  that  thou  wast  willing  first. 

And  then  drew  my  consent ; 
Having  thus  loved  me  at  the  worst, 

Thou  wilt  not  now  repent. 
Now  I  have  quit  all  self-pretense. 

Take  charge  of  what's  thine  own. 
My  life,  my  health,  and  my  defense 

Now  lie  on  thee  alone. 

Baxter. 

There  is  no  reliable  data  upon  which  to  form  a  conclu- 
sion where  Patrick  spent  several  years  of  his  life  after  his 
return  to  his  family  in  Scotland. 

The  British  churches  doubtless  often  thought  of  the  con- 
dition of  pagan  Ireland,  and  often  prayed  for  its  wretched 
inhabitants ;  but  they  may  have  been  deterred  from  seek- 
ing their  conversion  because  Ireland  was  not  under  the 
protection  of  Roman  rule.     But  there  is  evidence  that 

105 


106  THE  STOUT  OF  ST.  PATRICK. 

some  of  these  British  Christians  made  their  way  to  some 
places  in  the  south  of  Ireland  and  were  instrumental  in 
making  converts  to  the  Christian  faith;  but  these  con- 
verts were  comparatively  few,  and  the  great  bulk  of  its 
inhabitants  remained  pagan. 

Patrick,  as  we  learn  from  his  own  "  Confession,"  was 
brought  up  in  a  Christian  family  in  Britain,  where  he  was 
born,  and  where  he  was  taught  the  truth  which  obtained 
a  lodgment  in  his  mind,  and  which  was  impressed  savingly 
on  his  heart  when  a  youthful  slave  in  pagan  Ireland.  This 
truth  he  was  taught  in  the  godly  home  of  Deacon  Calpor- 
nius  his  father,  and  in  the  church  of  which  his  father  was 
a  member  and  officer. 

When  Patrick  escaped  from  slavery  and  returned  to  his 
home  and  once  more  enjoyed  Christian  society,  his  be- 
lieving experience  was  greatly  enlarged,  his  reliance  upon 
Christ  strengthened,  and,  as  he  explains  in  his  "  Confes- 
sion," he  decided  to  become  a  missionary  to  the  Irish.  It 
was  but  natural  and  proper,  therefore,  that  he  should  de- 
vote his  time  and  talents  in  order  to  prepare  himself  for 
the  great  work  to  which  he  had  devoted  himself.  One  of 
the  powerful  agencies  for  extending  the  gospel  among  the 
ancient  Britons  was  the  establishment  of  great  monastic 
schools  where  the  Bible  was  studied  and  literary  instruc- 
tion imparted. 

Some  of  those  who  were  at  the  head  of  these  institu- 
tions were  men  of  great  piety  and  learning.  Their  know- 
ledge of  the  Old  and  New  Testaments  was  so  remarkable 
that  their  fame  spread  over  the  whole  country,  and  schol- 
ars came  from  every  part  to  them  and  spent  several  years 


PATRICK  AT  HOME  AGAIN.  107 

in  the  study  of  literatui-e  and  divinity.  These  students 
supported  themselves  by  cultivating  the  land  belonging  to 
these  institutions  and  by  catching  the  fish  in  the  rivers. 

Into  some  of  these  schools  thousands  of  students  were 
gathered,  to  whom  instruction  was  imparted  in  every 
branch  of  knowledge  and  especially  in  the  teachings  of 
Scripture.  Patrick  most  likely  spent  several  years  in 
these  schools  preparing  for  his  entrance  upon  his  Irish 
mission,  in  which  the  Saviour  was  about  to  give  him  the 
whole  country  as  his  reward. 

Patrick,  as  we  have  seen,  having  been  carried  away 
captive  from  home  and  school  in  his  teens,  his  educational 
success  was  hindered,  and  he  did  not  have,  therefore,  the 
great  positive  advantages  of  his  school  companions,  who 
were  permitted  to  pursue  their  studies,  who  were  taught 
in  the  best  way,  and  drank  in  the  prescribed  literature  in 
a  proper  manner.  His  apologj'  for  his  own  educational 
defects  implies  a  testimony  to  the  superior  instruction  of 
the  schools  of  Dumbarton.  In  those  days  there  were 
ninety-two  cities  in  Britain,  thirty-three  of  which  were 
conspicuous  and  celebrated,  and  which  had  these  schools. 
Dumbarton  was  one  of  these,  where  St.  Patrick's  father 
was  a  decurio,  or  a  member  of  the  city  council.  At  this 
time  the  people  were  dualized  and  sui-rounded  in  many 
cases  with  comforts  and  luxuries.  Their  gardens  and 
villas  were  in  some  instances  models  of  elegance.  The 
students  in  these  schools  were  called  monks,  a  name  which 
primarily  only  meant  those  who  secluded  themselves  for 
purposes  of  study  and  devotion.  These  monks  led  stricter 
lives  than  others  within  their  own  houses.    Having  retired 


108  THE  STOET  OF  ST.  PATRICK. 

from  the  common  employments  of  the  world  for  sacred 
studies  and  prayer,  their  chief  occupation,  next  to  their 
devotions,  was  the  study  of  the  Scriptures,  while  some 
learned  godly  person  instructed  the  disciples  in  the  Holy 
Word. 

It  will  tend  to  show  the  importance  attached  to  educa- 
tion in  those  early  times,  and  especially  for  the  prepara- 
tion of  ministers  for  their  work,  when  it  is  stated  that  in 
Britain  there  was  at  this  time  a  valuable  system  of  public 
education.  It  was  for  the  free  and  superior  classes.  Each 
city  maintained  a  certain  number  of  professors,  according 
to  its  size  and  population,  who  taught  gi-ammar,  rhetoric, 
and  philosophy.  These  professors  were  appointed  by  the 
magistrates  and  partly  paid  by  municipal  funds.  In  other 
words,  the  instructors  received  a  salary  from  the  city  and 
a  small  fixed  sum  from  each  pupil.  These  instructors 
were  exempt  from  taxation  and  military  service.  These 
public  schools  were  manned  in  some  places  by  Christians. 

It  is  a  matter  of  great  lamentation  that  all  the  early  lit- 
erature of  these  schools  and  colleges  was  destroyed  by  the 
ravages  of  those  who  overran  and  plundered  Britain  when 
the  Roman  forces  were  withdrawn.  It  is  a  remarkable 
fact  that  the  only  wi-itings  of  any  native  British  author 
of  this  period  that  survive  are  those  of  St.  Patrick,  all  of 
which  are  published  in  this  book.  And  in  one  of  these 
writings,  that  of  the  "  Confession,"  he  makes  this  apology 
for  the  style  of  his  composition:  "For  I  have  not  read 
like  others,  who,  being  taught  in  the  best  way,  therefore 
rightly,  both  drank  in  the  customary  learning  in  a  proper 
manner  and  have  never  changed  their  language  from  child- 


PATRICK  AT  HOME  AGAIN.  109 

hood."  And  as  the  few  authentic  writings  we  possess, 
which  evidently  came  from  his  hand,  are  saturated  with 
the  spirit  of  the  gospel,  are  enriched  with  many  quotations 
from  both  the  Old  and  New  Testaments,  and  are  mani- 
festly the  product  of  one  who  had  read  diligently  his  Bible 
and  had  imbibed  its  great  fundamental  truths  under  the 
guidance  of  the  spirit  of  truth,  we  must  conclude  that 
whether  he  had  any  human  teacher  or  whether  he  attended 
any  institution  of  learning  or  not,  he  was  taught  of  the 
Lord,  and  prepared  by  him  for  the  great  work  God  had 
designated  him  to  accomplish.  In  Patrick's  own  account 
of  his  missionaiy  work  in  Ireland  he  never  alludes  to  hav- 
ing received  a  commission  from  the  pope  nor  from  any 
human  being.  If  he  did  receive  such  a  commission  his 
silence  upon  the  subject  would  seem  to  prove  how  little 
importance  he  attached  to  it. 

There  is  not,  however,  the  shadow  of  a  proof  that  he 
was  ever  at  Rome,  or  that  any  pope  commissioned  him  to 
proceed  on  a  mission  to  Ireland ;  nor  is  there  any  evidence 
whatever  that  he  was  Ucensed  to  preach  by  any  human 
authority,  or  ordained  by  any  man  or  body  of  men,  or  dele- 
gated by  any  creature.  He  seems  to  have  been  appointed 
to  his  work  by  God,  without  the  official  sanction  of  man, 
as  were  Charles  H.  Spurgeon,  D wight  L.  Moody,  and 
others. 

Prosper  of  Acquitaine,  who  was  contemporary  with 
Patrick,  was  familiar  with  the  acts  of  the  popes  in  his 
day  and  sustained  friendly  relations  with  them,  and  regis- 
tered the  mission  of  those  who  were  sent  out  by  them, 
makes  no  mention  of  Patrick.    The  reason  was  doubtless 


IIQ  THE  STORY  OF  ST.  PATRICK. 

this,  that  Patrick  was  not  commissioned  by  the  pope,  that 
Patrick's  churches  in  Ireland,  like  their  brethren  in  Brit- 
ain, repudiated  the  authority  of  the  popes ;  all  knowledge 
of  the  conversion  of  Ireland  through  Patrick's  ministiy 
was  therefore  for  the  time  being  suppressed  as  completely 
as  the  silence  of  the  pope's  registers  could  secure  it. 

He  certainly  was  not  urged  to  undertake  this  mission 
at  the  instigation  of  his  own  relations  or  kindred,  who,  as 
he  tells  us,  received  him  back  from  slavery  as  a  son,  but 
who  besought  him  not  to  part  from  them  again.  His 
family,  while  probably  greatly  pleased  with  his  Christian 
zeal,  seems  to  have  endeavored  to  dissuade  him  from  go- 
ing- on  this  Irish  mission.  His  pai-ents  did  not  forget 
the  privation  and  hardships  which  their  son  endured  for 
six  years,  day  and  night,  on  the  rugged  sides  and  black 
summit  of  that  Slemish  mountain  whei'e  snow  and  rain 
di-enched  his  rags  and  pinching  hunger  beset  him.  They 
were  alarmed  for  his  safety  amid  the  cruel  pagans  that 
swarmed  everywhere  in  that  land,  and  their  hearts'  yearn- 
ing over  him  led  his  parents  to  entreat  him  to  stay  with 
them.  They  offered  him  gifts  and  presented  the  most 
pressing  appeals,  but  all  proved  unavailing,  and  Patrick 
may  have  said  as  Paul  did,  when  his  friends  besought 
him  on  one  occasion  not  to  go  up  to  Jerusalem,  "What 
mean  ye  to  weep  and  to  break  mine  heart  1  for  I  am  ready 
not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the 
name  of  the  Lord  Jesus."  Patrick  himself  confirms  the 
doctrine  that  God,  and  no  ecclesiastic  of  any  name,  called 
him  to  Ireland.  Here  are  his  own  words  in  his  "  Confes- 
sion " :  "I  commend  my  soul  to  my  most  faithful  God,  for 


PATRICK  AT  HOME  AGAIN.  ■  \\\ 

whom  I  discharge  an  embassage  [in  Ireland]  in  my  ignoble 
condition,  because,  indeed,  he  does  not  accept  the  person, 
and  he  chose  me  to  this  office  that  I  might  be  one  of  the 
least  of  his  ministers." 

"Wide  is  the  gloi'ious  field : 

Throughout  the  world  go  forth, 

The  Spirit's  sword  to  wield, 

To  bear  the  Spirit's  shield, 

Till  every  nation  yield. 
And  blessings  crown  the  earth. 

Oh !  speed  the  rising  rays 

Of  the  Sun  of  Righteousness ! 

So  shall  the  glad  earth  raise 

A  noble  song  of  praise, 

Touched  by  the  light  which  plays 
From  a  nobler  world  than  this ! 

Early  and  late  still  sow 

The  seed  which  God  hath  given. 

Seek  not  reward  below ; 

The  glorious  flower  shall  blow 

Where  cloudless  summers  glow, 
The  harvest  is  in  heaven. 


CHAPTER  XV. 
pateick's  call  to  mission  work. 

Christ  said  to  all  liis  church  below, 
Thro'  those  who  heard  his  wondrous  claim, 

"  Go  ye  to  every  nation,  go 

And  make  disciples  in  my  name ; 

"  Baptizing  all  who  come  to  me 

Into  the  name  of  Father,  Son, 
And  Holy  Spirit,  one  in  three, 

And  three  in  name,  but  essence  One ; 

"  And  teach  them  all  that  ye  have  heard 

And  seen  in  me  from  day  to  day ; 
And  as  ye  bear  abroad  my  word, 
Lo,  I  am  with  my  own  alway. 

"  Altho'  I  go  to  take  my  throne 
As  Head  o'er  all  to  rule  and  reign, 

Yet  I  will  leave  you  not  alone. 
But  will  return  to  you  again." 

His  own  account  of  his  call  to  mission  work  in  Ireland 
is  natural  and  lifelike.  His  heart  had  been  given  to  God 
and  to  his  work,  and  his  thoughts  were  full  of  it  by  day, 
and  his  dreams  were  burdened  with  it  by  night.  "When 
he  slept  he  saw  Ireland  in  visions,  and  heard  the  voices  of 
its  youth  calling  upon  him  to  hasten  and  help  them.  Here 
are  his  own  words :  "  In  the  dead  of  night  I  saw  a  man 

112 


PATRICK'S   CALL   TO  MISSION   WORE.  113 

coming  to  me  as  if  from  Ireland,  whose  name  was  Victori- 
ous, bearing  innumerable  epistles,  and  he  gave  me  one  of 
them,  and  I  read  the  beginning  of  it,  which  contained  the 
words, '  The  voice  of  the  Irish ; '  and  while  repeating  them, 
I  imagined  that  I  heard  in  my  mind  the  voice  of  those 
who  were  near  the  wood  of  Foclut,  which  is  near  the 
western  sea.  Thus  they  cried, '  We  pray  thee,  holy  youth, 
to  come  and  henceforth  walk  among  us.'  I  was  pierced  in 
heart  and  could  read  no  more ;  and  so  I  awoke.  Thanks 
be  to  God  that  after  many  years  the  Lord  granted  unto 
them  the  blessing  for  which  they  cried !  Again,  on  an- 
other night— I  know  not,  God  knoweth,  whether  it  was  in 
me  or  near  me — I  heard  distinctly  .words  which  I  could 
not  understand  except  these  at  the  close :  '  He  who  gave 
his  life  for  thee  is  he  who  speaketh  in  thee.'  And  so  I 
awoke  rejoicing." 

In  some  of  his  dreams  he  was  led  to  recall  such  texts  of 
Scripture  as  these :  "  The  Spirit  helpeth  our  infirmities," 
"Christ,  who  maketh  intercession  for  us."  These  were 
surely  blessed  effects  of  his  dreams.  All  was  quite  in 
keeping  with  the  feelings  and  resolutions  of  one  who  was 
enthusiastic  and  eager  to  tell  the  good  news  of  salvation 
to  a  barbarous  people.  Neither  did  he  relate  his  dreams 
for  display,  but  to  convince  others  that  he  did  not  assume 
the  ministry  of  his  own  accord,  that  he  was  not  sent  to 
his  work  by  man,  but  that  he  felt  he  was  called  of  God, 
He  understood  that  his  call  was  supernatural,  and  that  he 
interpreted  his  dreams  as  signs  that  he  was  commissioned 
by  the  Lord  to  preach  the  gospel  in  Ireland.  The  appeal 
in  the  vision,  we  must  remember,  came  to  him  from  those 


114  T^^  STORY  OF  ST.  PATRICK. 

who  were  in  the  wood  Foclut,  in  the  neighborhood  of 
Killala  Bay,  on  the  borders  of  the  county  Mayo,  where  he 
remained  probably  concealed  from  enemies  while  waiting 
for  the  boat  to  make  his  escape  from  slavery.  He  had  his 
heart  full  of  his  Master's  spirit  and  his  ear  opened  to  his 
Master's  call,  and  he  listened  to  the  appeal  as  Paul  did  to 
that  man  of  Macedonia  who  stood  and  cried,  "  Come  over 
and  help  us."  And  as  Paul  did  on  another  occasion  so  did 
Patrick :  "  He  was  not  disobedient  to  the  heavenly  vision," 
but  returned  to  Ireland,  as  God's  messenger  to  the  pagan 
inhabitants  of  that  land.  A  crisis  had  arrived  in  his  his- 
tory when  he  heard  the  voice  of  duty  irresistibly  calling 
him  away  from  home  and  friends ;  and  Patrick  never  for 
a  moment  hesitated  to  prefer  what  was  dutiful  to  what 
was  agi'eeable  when  the  two  were  in  conflict. 

He  was  a  man  of  simple,  childlike  faith,  full  of  the 
primitive  Christian  spirit.  His  writings  show  him  to  be 
in  an  exceptional  degree  familiar  with  the  sacred  writings 
and  imbued  with  their  teaching.  And  as  the  Scripture 
speaks  much  of  visions  and  dreams  and  of  holy  men  of 
Ood  having  been  much  influenced  thereby,  so  one  cannot 
iDut  be  struck  with  the  large  place  they  had  in  Patrick's 
life,  and  with  the  determining  effect  which  they  had  upon 
him  at  critical  moments  in  his  career. 

One  word  more  upon  these  visions  that  Patrick  had, 
and  which  he  obeyed.  It  may  be  remembered  that  imme- 
diately after  giving  an  account  of  that  vision  to  Paul,  the 
historian  adds :  "  Immediately  we  endeavored  to  go  into 
Macedonia,  assuredly  gathering  that  the  Lord  had  called 
us  to  preach  the  gospel  unto  them,"     We  may  not  be 


PATRICK'S   CALL    TO  MISSION   WORK.  \\^ 

warranted,  and  Patrick  may  not  have  been  warranted,  in 
placing  quite  on  a  level  with  that  vision  of  Paul  anything 
of  a  similar  nature  that  may  come  to  ourselves.  But  yet 
within  certain  limits  we  may  speak  of  those  beckouings 
toward  future  labors  in  life  or  achievements  of  character 
which  may  be  given  to  us  in  God's  ordinary  providence, 
which  become  our  ideals  for  the  time,  and  after  which  we 
strive  with  all  the  earnestness  and  enthusiasm  of  our 
souls,  as  visions  not  unlike  that  which  was  given  to  Paul. 

In  this  lower  sense  many  of  us  have  had  at  some  time 
or  other  our  visions.  Such  may  have  been  the  dreams  of 
our  youth,  which,  like  those  of  Joseph,  may  have  exposed 
us  at  the  time  to  the  ridicule  of  those  around  us,  but 
which,  at  a  later  date,  kept  us  from  despondency,  nerved 
us  for  effort,  and  perhaps  also  prevented  us  from  yielding 
to  the  lowest  forms  of  temptations — which,  at  any  rate, 
have  allured  us  on  until,  in  some  degree  at  least,  they  have 
been  fulfilled.  Many  illustrations  might  be  given.  One 
must  suffice. 

Warren  Hastings,  at  seven  years  of  age,  was  lying,  poor 
and  orphaned,  almost  friendless,  on  the  bank  of  a  rivulet 
in  England,  looking  wistfully  on  the  lands  of  his  ancestors, 
which  had  passed  into  the  hands  of  strangers.  On  that 
sunny  day  there  arose  in  his  mind  a  scheme  which  through 
all  the  turns  of  his  eventful  career  was  never  abandoned. 
It  was,  that  he  would  recover  the  estate  which  belonged 
to  his  father.  That  was  his  vision.  That  purpose  formed 
in  infancy  grew  with  his  growth,  strengthened  with  his 
strength,  and  matured  with  his  maturity.  When  under  a 
tropical  sun  he  ruled,  as  governor-general  of  British  India, 


116  TRE  STORY  OF  ST.  PATRICK. 

fifty  millions  of  Asiatics,  his  hopes,  amid  all  the  cares  of 
war,  finance,  and  legislation,  still  pointed  to  his  ancestral 
hall.  And  when  his  long  public  life  closed  (nearly  eighty 
years  after  he  had  his  bojdsh  vision),  it  was  at  that 
"  home,"  pui-chased  a  few  years  before,  that  he  retired  to 
die. 

We  might  multiply  such  illustrations,  and  as  we  medi- 
tate upon  them  we  should  remember  that  these  visions 
come  in  the  line  of  a  person's  own  aspirations,  and  whose 
training  and  qualifications  prepare  him  to  receive  these 
visions.  And  when  the  vision  is  accepted  it  holds  the  in- 
dividual to  itself.  The  fulfilment  of  it  becomes  henceforth 
the  one  great  object  of  his  life,  concerning  which  he  says, 
"  This  one  thing  I  do." 

Church  of  the  Crucified,  earth  needs  thy  passion. 

Love  agonizing  the  wayward  to  win 
Pure  self-oblation  in  Christliest  fashion. 

Soul-sweat  and  travail  to  save  men  from  sin. 
Church  of  the  Eisen  One,  love  that  withholdeth 

Naught  that  it  has  God  would  give  to  thee  now ; 
Rise  in  the  might  that  thy  weakness  enfoldeth. 

Bid  the  whole  earth  to  the  Crucified  bow. 

H.  Wright  Hay. 


CHAPTEE  XVI. 

AN   ESTIMATE   OF  PATRICK  BEFOKE   STARTING  ON  HIS   MISSION. 

O  Master,  let  me  walk  with  thee 

In  lowly  paths  of  service  free ; 
Tell  me  thy  secret ;  help  me  bear 

The  strain  of  toil,  the  fret  of  care. 

Help  me  the  slow  of  heart  to  move 
By  some  clear,  winning  word  of  love ; 

Teach  me  the  wayward  feet  to  stay, 
And  guide  them  in  the  homeward  way. 

Let  us  look  for  a  moment  at  Patrick  before  he  starts 
for  the  field  of  his  labors  in  Ireland.  We  do  not  know 
his  precise  age,  but  he  was  doubtless  in  the  fulness  of  his 
manhood,  with  a  fine  presence  and  good  health,  with  a 
tongue  that  could  gain  the  Irish  ear  and  a  soul  that  could 
win  the  Irish  heart.  He  was  not  educated  even  up  to  the 
standard  of  that  day,  a  fact  which  he  more  than  once 
deplores,  as  he  makes  his  defense  for  setting  out  as  a 
missionary  of  the  cross  and  a  preacher  of  the  gospel  of 
Jesus  Christ. 

His  wi'itings  attest  the  truthfulness  of  his  apologetic 
confession,  for  they  are  often  rude  and  broken  utterances, 
ungrammatieal  in  construction  and  obscure  in  statement. 
Yet  these  same  writings  reveal  a  strong  and  rugged  per- 
sonality, in  presence  of  which  even  princes  and  kings  were 

117 


Ilg  THE  STOBY  OF  ST.  PATRICK. 

subdued  and  awed  when  he  stood  before  them  as  God's 
ambassador,  and  proclaimed  the  glorious  gospel  of  the 
blessed  God.  Moreover  he  had  a  decision  of  character,  an 
intrepidity  and  magnanimity  of  spirit  always  distinctive 
of  gi'eat  men — traits  that  gave  Patrick  a  place  beside 
Elijah  and  Paul.  These  traits  of  character  were,  more- 
over, set  on  fire  by  an  intense  ardor  that  no  difficulties  or 
discouragements  could  cool,  and  were  sustained  by  an 
indomitable  courage,  that,  without  flinching,  could  look 
danger  and  death  in  the  face. 

Besides,  his  heart  throbbed  with  a  tremulous  sympathy, 
and  yearned  with  genuine  compassion  for  the  objects  of 
his  mission.  Over  and  above  aU,  his  whole  nature  was 
chastened  by  a  deep  humility  in  the  presence  of  the  thrice 
holy  God,  and  his  whole  life  was  pervaded  in  a  remark- 
able degree  by  an  unquenchable  spirit  of  prayer  and  by 
an  unbounded  trust  in  God.  It  is  furthermore  worthy  of 
remark  that  during  the  six  years  of  his  captivity  in  Ire- 
land his  soul  seems  to  have  greatly  compassionated  the 
people,  whom  he  saw  were  wholly  given  up  to  heathenism, 
and  this  brought  him  to  resolve  to  seek  their  conversion 
— a  resolution  that  was  vitalized  and  strengthened  by  the 
Holy  Spirit  working  upon  his  heart  through  the  visions 
and  voices  with  which  he  was  favored.  For  this  work  he 
was  in  various  ways  specially  qualified ;  and  one  of  these 
qualifications  was  his  perfect  knowledge  of  the  Irish  lan- 
guage,, which  he  acquired  through  the  wonderful  provi- 
dence of  God  permitting  him  to  be  taken  captive  and  to 
be  held  in  captivity  for  six  years  during  his  maturing 
years — a  period  sufficiently  long  for  him  to  become  well 


^JV  ESTIMATE   OF  PATRICK.  119 

acquainted  with  the  language,  manners,  and  dispositions  of 
the  people  to  whom  he  was  intended  as  a  future  apostle. 

O  Irishmen !  we  call  him  saint, 

And  name  his  name  with  pride, 
Then,  let  us  follow  in  his  steps. 
And  walk  where  he  would  guide. 

Let  us,  too,  rise  with  purpose  high, 
In  Christ's  own  strength,  and  flee 

To  home  and  freedom  from  the  curse 
Of  sin's  sad  slavery ; 

And  then,  like  him,  return  to  bless 

The  land  we  trod  as  slaves ; 
And  lay  our  bones,  at  last,  to  rest 

In  honored,  well-loved  graves. 

G.  R.  BuicK. 

But  what  Patrick  values  and  emphasizes  most  is  the 
fact  which  he  asserts,  and  to  which  he  refers  again  and 
again,  that  he  received  his  call  from  a  higher  than  any 
earthly  source — that  his  mission  was  from  God ;  and  he 
seems  always  to  take  pleasure  in  relating  the  circum- 
stances in  which  the  divine  voice  spake  to  him,  and  in 
adding:  "I  testify  in  truth  and  in  joy  of  heart,  before 
God  and  his  holy  angels,  that  I  never  had  any  reason 
except  the  gospel  and  its  promises  for  ever  returning  to 
that  people  from  whom  I  had  formerly  escaped  with  diffi- 
culty." And  when  "the  voice  of  the  Irish"  summoned 
him  back,  he  obeyed  what  he  believed  to  be  a  divine  call ; 
and  with  an  unreserved  consecration  he  gave  himseK  to 
the  land  which,  in  the  person  of  some  of  its  sons,  had  so 
grievously  wronged  him. 


120  THE  STORT  OF  ST.  PATRICK. 

In  point  of  prayerfulness,  self-denial,  consecration,  abun- 
dance of  labors,  love  to  Christ  and  to  the  souls  of  men, 
combined  with  marvelous  success,  Patrick  has  had  but 
few  equals  in  the  entire  annals  of  the  Christian  church. 
For  the  national  conversion  of  Ireland  to  the  Christian 
faith  was  wholly  attributable,  under  God,  to  his  indifatega- 
ble  labors.  He  gave  himself  to  her.  Ireland  became  his 
adopted  countiy.  For  her  he  lived,  prayed,  labored,  died, 
and  in  her  he  found  his  gi'ave,  and  the  soil  of  Ireland  holds 
to-day  the  dust  of  no  saintlier  hero. 

I  teach  what  Christ  has  taught  me, 

The  wisdom  from  above ; 
The  news  from  heaven  he  brought  me. 

That  God  himself  is  love ; 
And  that  in  every  nation 

He  waits  that  soul  to  bless 
Who  seeks  from  sin  salvation, 

And  worketh  righteousness. 

How  Jesus,  God  anointed, 

With  his  own  mighty  power. 
To  meet  the  time  appointed. 

And  bring  us  mercy's  hour ; 
Endowed  with  grace  of  healing, 

How  fair  earth's  walks  he  trod ; 
At  length,  in  death,  revealing 

Himself  the  Son  of  God. 

And  this  is  my  commission : 

That  all  who  trust  his  name. 
Of  sin  shall  have  remission — 

For  this  is  why  he  came. 
Not  for  our  condemnation — 

For  that,  alas !  we  have — 
To  bring,  instead,  salvation, 

And  triumph  o'er  the  grave. 

J.  E.  Eakkin. 


CHAPTEE  XVII. 

PATRICK   STAKTING  ON  HIS   MISSION  TO  IKELAND. 

I  travel'd  once  a  rocky  road, 

A  weary  road  it  was  to  go, 
With  burdens,  too,  a  heavy  load, 

And  where  it  led  I  did  not  know. 

A  weary  road,  with  rivers  high. 

Wild  beasts  were  standing  on  the  rocks ; 

And  clouds  came  drifting  through  the  sky, 
Fill'd  deep  with  fires  and  thunder-shocks. 

But  through  the  floods  and  through  the  flame, 
And  foaming  floods,  as  on  I  went, 

A  voice  of  hope  and  cheering  came, 
"  Fear  not  to  go  tvhere  God  hath  sent."" 

That  voice  is  ringing  in  my  ears ; 

Let  mountains  rise  and  oceans  flow. 
It  matters  not.     Away  with  fears, 

If  God  hath  sent  me,  let  me  go. 

J.  C.  Upham. 

We  have  seen  the  spirit  with  which  Patrick  appears  to 
have  set  out  on  his  gi'eat  mission  to  Ireland,  and  now  let 
us  trace  with  as  much  detail  as  possible  his  missionary 
tours. 

It  is  generally  conceded  that  he  lauded  first  on  the  coast 
of  Wieklow,  in  the  southeast  of  Ireland,  at  the  mouth  of 
the  river  Vartry.    Though  his  stay  here  was  brief,  it  is 

121 


J22  THE  STORY  OF  ST.  PATRICE. 

recorded  that  the  gospel  he  preached  resulted  in  the  con- 
version of  Sinell,  a  great  man  of  that  place,  and  the  eighth 
in  lineal  descent  from  Cormac,  king  of  Leinster.  He  sailed 
northward  around  the  coast,  and  touched  at  an  island  off 
the  Skerries,  now  called,  after  him,  Holmpatrick,  which  is 
about  twelve  miles  from  Dublin.  Sailing  still  northward, 
he  called  for  a  short  time  at  the  mouth  of  the  river  Boyne 
near  Drogheda ;  pressing  still  northward,  he  made  his  way- 
past  Carlingford  Bay,  and  entering  Strangford  Lough,  he 
landed  in  the  barony  of  Lecale,  at  the  mouth  of  a  small 
river  called  Slany,  which  falls  into  the  north  end  of  the 
bay  of  Dundrum  and  about  two  miles  from  the  place  now 
known  as  Saul.  ' 

The  Lough  of  Strangford,  formerly  called  Lough  Coyne, 
is  seventeen  miles  in  length  from  Killard  Point  to  New- 
town-Ardes,  and  in  some  places  five  miles  in  breadth.  It 
contains  four  or  five  islands,  some  of  them  upward  of  one 
hundred  acres  in  extent,  and  in  general  well  cultivated. 
Some  of  the  land  in  the  county  of  the  Ardes  cannot  be 
excelled  in  Ireland.  Once  entered,  its  harbor  is  deep  and 
safe,  but  owing  to  the  great  rapidity  of  the  tide  and  the 
rocks  near  its  entrance  it  is  not  safe  for  vessels  to  attempt 
without  a  pilot.  There  are  two  passages  to  it,  divided  by 
a  reef  half  a  mile  long,  called  Eock  Angus,  on  the  south 
side  of  which  there  are  fifteen  feet  of  water,  and  it  is  the 
only  channel  na\agable  for  merchant-vessels. 

Here  Patrick  and  his  companions  were  brought  into  the 
presence  of  a  chief  called  Dicliu,  a  descendant  of  an  an- 
cient Irish  king,  who,  taking  them  for  pirates,  came  out, 
armed  against  them.    But  Dichu  soon  discovered  his  mis- 


PATRICK  STARTING    ON  HIS  MISSION  TO  IRELAND.       123 

take,  listened  while  Patrick  preached  the  gospel  of  Jesus 
Christ,  and  the  old  chief  with  his  whole  family  became 
Christians  and  were  baptized. 

Dichu  gave  Patrick  a  barn  to  be  used  as  a  temporary 
chui-ch,  and  gave  him  ground  on  which  to  build  a  church, 
which,  at  Dichu's  request,  was  not  to  be  located  from  west 
to  east,  but  from  north  to  south,  and  became  known  as 
Saul-Patrick,  or  Patrick's  barn ;  and  the  place  is  known  as 
Saul  to  this  day.  It  is  the  place  where  Patrick  died,  half 
a  century  or  more  afterward,  and  is  about  two  miles  from 
Downpatrick. 

Several  readers  of  this  story  who  are  not  familiar  with 
the  localities  mentioned  may  be  interested  in  a  brief 
description  of  a  few  of  them  as  we  come  to  them  in  this 
narrative. 

Downpatrick  is  situated  near  the  mouth  of  the  river 
Quoyle,  which  flows  into  the  southwest  extremity  of 
Strangford  Lough  about  twenty  miles  southeast  of  Bel- 
fast. The  town  lies  in  a  valley  formed  by  hills  of  some 
elevation,  and  consists  of  four  main  streets  meeting  in  the 
center.  It  has  an  Episcopal  cathedral,  a  Roman  Catholic 
church,  two  Methodist  churches,  and  two  Presbyterian 
churches.  In  the  vicinity  are  the  ruins  of  Saul  Abbey,  said 
to  have  been  founded  by  St.  Patrick,  and  also  a  number 
of  monastic  ruins.  A  legend  has  it  that  the  cathedral 
contains  the  remains  of  St.  Patrick,  with  those  of  St. 
Columba  and  St.  Bridget.  To  the  northwest  of  Down- 
patrick are  the  remains  of  a  great  earthwork,  two  thirds 
of  a  mile  in  circuit,  inclosing  a  conical  fort  60  feet  high 
and  2100  feet  in  circumference.     It  is  pretty  certain  that 


124:  ^^^  STOET  OF  Sr.  PATRICK. 

at  this  place  was  founded  the  first  church  estabUshed  by 
St.  Patrick. 

From  Lecale,  which  was  an  island  or  peninsula  in  that 
locality,  Patrick  soon  passed  northward  by  land  to  the 
scene  of  his  early  captivity  near  Broughshane ;  but  his  old 
master,  Milchu,  having  heard  of  the  great  success  of  Pat- 
rick's preaching,  and  fearing  perhaps  that  he  would  be 
overcome  by  some  magical  influence  emanating  from  his 
former  herd-boy,  set  fire  to  his  house,  according  to  the 
story,  and  perished  in  the  ruins. 

"We  suppose  many  of  the  readers  of  this  story  have 
known  persons  who  resolutely  kept  away  from  church 
and  from  all  intercourse  with  the  preachers  of  God's 
Word,  lest  they  might  in  some  way  be  brought  under  the 
influence  of  saving  truth,  and  be  led  in  penitence  and 
faith  to  the  feet  of  Jesus.  Resolute  perseverance  in  such 
a  course  always  ends  in  ruin. 

But  Patrick's  visit  to  that  neighborhood  was  far  from 
fruitless.  Milchu's  son,  Guasacht,  was  converted,  became 
a  preacher  of  the  gospel  and  the  pastor  of  a  church  at 
Granard.  Two  daughters  of  Milchu  also  became  converts 
to  the  Christian  faith,  and  devoted  themselves  to  God's 
service.  A  gi-andson  of  Milchu,  sou  of  a  third  daughter, 
a  young  man  called  Mohay  or  Mohee,  embraced  Christian- 
ity, became  a  preacher  of  the  gospel,  established  a  church 
and  monastery  on  Mahee  Island  in  Strangford  Lough, 
where  there  are  to  be  seen  to  this  day  the  remains  of  a 
round  tower  and  the  foundations  of  an  old  church. 

Patrick  did  not  remain  long  at  this  scene  of  his  old 


PATRICK  STARTING    ON  HIS  MISSION  TO  IRELAND.       125 

captivity,  but  returned  to  the  district  of  Downpatrick  and 
continued  there  for  many  days,  preaching  and  spreading 
the  faith. 

The  king  of  Ulster  at  this  time  was  Eochy,  whose  son, 
Domhanghert,  or  Donart,  became  a  disciple  of  Patrick 
and  a  preacher  of  the  Word,  founded  two  churches,  one 
at  Maghera  near  Newcastle  in  County  Down,  not  far  from 
the  mount  called  Slieve  Donard,  and  another  on  the  sum- 
mit of  the  mount.  The  conversion  of  these  persons  occu- 
pying prominent  positions  in  society  furnishes  the  key  to 
the  methods  Patrick  pursued  in  his  work. 

"With  the  instinct  of  a  statesman  or  gi-eat  general,  the 
policy  of  Patrick  all  through  life  was  in  the  first  instance 
to  approach  the  kings  and  chiefs  and  endeavor  to  win 
them  over,  being  confident  that  as  a  result  of  the  tribal 
constitution,  if  they  could  be  secured  the  gain  of  their 
followers  would  be  easy ;  but  if  they  were  hostile,  an  insu- 
perable barrier  would  be  put  in  the  way  of  his  missionary 
operations. 

It  is  sometimes  made  a  reproach  against  the  early  Irish 
church  that  it  had  no  martyrs.  The  assimiption  is  not 
true.  Patrick's  own  life  was  repeatedly  threatened,  and 
in  one  of  these  attacks  the  di'iver  of  his  carriage  was  slain 
in  mistake  for  himself. 

But  Patrick  was  not  deterred  from  pursuing  his  journey 
or  his  work  by  any  dangers  through  which  he  was  obliged 
to  pass.  He  therefore  continued  his  course  southward  by 
sea  and  came  to  a  little  port  now  called  Colp,  where  he 
landed  and  left  his  vessel  in  charge  of  Lomman,  one  of  his 


12Q  THE  STORY  OF  ST.  PATRICK. 

companions,  while  he  went  away  for  a  few  days  to  travel 
inland  and  preach  the  gospel.  During  Patrick's  absence 
it  is  reported  that  Lomman  was  reading  the  gospel  aloud, 
when  Fortchern,  son  of  Fedilinid,  admiring  the  gospel 
and  its  teaching,  forthwith  believed;  and  a  well  being 
open,  he  was  baptized  in  that  place  by  Lomman.  Fort- 
chern remained  with  him  until  his  mother  came  in  search 
of  him,  and  she  was  rejoiced  to  see  him,  for  she  was  a 
Britoness.  She  also  believed  and  returned  again  to  her 
house  and  told  her  husband  everything  that  had  happened 
to  her  and  to  her  son,  and  Fedilmid  rejoiced  in  the  coming 
of  the  clergyman  because  his  mother  was  British,  the 
daughter  of  Scotch  Noe,  the  king  of  the  Britons.  Then 
Fedilmid  greeted  Lomman  in  the  British  tongue,  asking 
about  his  faith,  rank,  and  kindred.  And  he  answered,  "  I 
am  Lomman,  a  Briton,  a  Christian,  a  disciple  of  Bishop 
Patrick,  who  was  sent  by  the  Lord  to  baptize  the  people 
of  Ireland,  and  turn  them  to  the  faith  of  Christ,  who  sent 
me  here  according  to  the  will  of  God."  And  immediately 
Fedilmid  believed  with  his  whole  family,  and  he  made  an 
offering  to  him  and  to  St.  Patrick,  of  his  lands,  his  posses- 
sions, and  his  substance,  with  all  his  rights  as  a  chieftain 
over  his  followers. 

On  his  journey  inland  Patrick  lodged  at  a  house  in 
Meath,  where  he  was  kindly  received  and  entertained ;  and 
embracing  every  opportunity  wherever  he  went  to  preach 
the  gospel,  he  proclaimed  Christ  to  this  family,  and  the 
father  believed  and  was  baptized  with  his  whole  family. 
A  little  son,  of  a  sweet  and  gentle  disposition,  became  a 
great  favorite  with  Patrick,  who  named  him  Benignus, 


PATRICK  STARTING    OX  HIS  MISSION   TO  IRELAND.       \21 

which  in  Irish  means  sweet,  because  of  the  quaUties  he 
observed  in  this  young  Christian,  who  afterward  became 
a  famous  poet  and  preacher. 

A  traveler  through  a  dusty  road  strewed  acorns  on  the  lea. 
And  one  took  root  and  sprouted  up  and  grew  into  a  tree. 
Love  sought  its  shade  at  evening  time,  to  breathe  its  early 

vows; 
And  age  was  pleased  in  heats  of  noon  to  bask  beneath  its 

boughs ; 
The  dormouse  loved  its  dangling  twigs,  the  birds  sweet 

music  bore ; 
It  stood  a  glory  in  its  place,  a  blessing  evermore. 

A  nameless  man,  amid  a  crowd  that  thronged  the  daily 

mart, 
Let  fall  a  word  of  hope  and  love,  unstudied,  from  the 

heart ; 
A  whisper  on  the  tumult  thrown — a  transitory  breath — 
It  raised  a  brother  from  the  dust,  it  saved  a  soul  from 

death. 
0  germ  !  O  fount !  0  word  of  life !  O  thought  at  random 

cast! 
Ye  were  but  little  at  the  first,  but  mighty  at  the  last. 

Chaeles  Mackay,  LL.D. 


CHAPTER  XVIIL 
pateick's  \^SIT  to  tara. 

His  was  the  seareliiug  thought,  the  glowing  mind ; 
The  gentle  will  to  others  soon  resigned ; 
But,  more  than  all,  the  feeling  just  and  kind. 

True  to  his  kind,  nor  himself  afraid. 

He  deemed  that  love  of  God  was  best  arrayed 

In  love  of  all  the  things  that  God  has  made. 

His  thoughts  were  as  a  pyi'amid  up-piled, 
On  whose  far  top  an  angel  stood  and  smiled ; 
Yet  in  his  heart  he  was  a  simple  child. 

To  whatever  extent  Christianity  may  have  obtained  a 
foothold  in  Ireland  before  this  time,  the  best  authorities 
concede  that  its  condition  was  very  unprosperous  among 
the  mass  of  the  population,  and  that  it  had  not  secured 
either  the  acceptance  or  the  patronage  of  the  kings  and 
pagan  priests.  The  Christian  men  who  endeavored  to 
implant  the  Christian  faith  had  spent  their  lives  in  an 
almost  fruitless  struggle  against  the  ferocious  hostility  of 
the  pagan  priests,  who  encompassed  the  missionaries  of 
the  cross  with  obstacles  and  dangers,  which  rendered 
their  best  efforts  almost  unproductive  of  good  results; 
besides,  Palladius,  the  immediate  predecessor  of  St.  Pat- 


PATRICK'S    VISIT  TO   TARA.  129 

rick,  was  ignorant  of  the  Irish  language,  was  devoid  of 
the  requisite  courage,  and  propagated  a  faith  so  tainted 
with  error  that  it  could  not  reasonably  be  expected  that 
he  should  long  continue  to  oppose  the  increasing  enmity 
of  a  people  naturally  fierce  in  defense  of  their  faith  or 
superstition ;  and  so  he  retired  in  terror  and  despair-  from 
the  strife. 

The  Druids,  who  had  well-nigh  monopolized  before  Pat- 
rick's time  the  religion  of  the  country,  were  exasperated 
against  Patrick.  In  consequence  of  their  bitter  opposition 
he  was  compelled  to  travel  with  an  escort,  to  surround 
the  churches  and  places  of  learning  built  by  him  with 
ramparts  or  forts  for  self-defense. 

If  he  had  not  as  a  rule  secured  the  countenance  and 
protection  of  the  king  or  chief,  his  life  would  have  been 
continually  imperiled,  and  his  success  almost  hopeless. 

Acting  on  this  plan,  this  astute  missionary  now  deter- 
mined to  visit  Tara,  the  seat  of  the  chief  king  of  Ireland, 
and  try  to  effect  the  conversion  of  King  Laoghaire  and  his 
court.  He  determined  to  make  his  journey  from  Down- 
patrick  onward  by  water.  Sailing  to  the  mouth  of  the 
Boyne  River,  he  left  his  boats  thei-e  and  went  with  his 
little  company  a  day's  journey  to  the  Hill  of  Slane,  where 
by  way  of  celebrating  Easter — for  it  is  said  to  have  been 
Easter-eve— he  kindled  the  Easter  fire.  King  Laoghaire 
and  his  Druids  were  at  this  time  celebrating  a  great 
heathen  festival,  part  of  the  ceremonial  of  which  was  the 
lighting  of  a  fire  at  Tara. 

There  was  a  stringent  Druid  law,  as  we  have  seen,  that 
while  the  sacred  fire  was   burning  no  other  should  be 


130  ^Uli  STORY  OF  ST.  PATlllCK. 

lighted  by  the  people  ou  paiu  of  death.  The  kiug,  there- 
fore, on  seeing  the  fire  ou  the  Hill  of  Slane,  easily  visible 
at  Tara,  though  uiue  miles  distaut,  was  much  incensed, 
and  with  horses  and  chariots  he  set  out  to  punish  the  im- 
pious transgi'essor  of  the  sacred  law.  Other  writers  assert 
that  a  pagan  magician,  when  he  looked  on  the  fire,  said  to 
the  kiug :  "  Unless  yonder  fire  be  this  night  extinguished, 
he  who  lighted  it  will,  together  with  his  followers,  reign 
over  the  whole  island."  Whereupon  the  king,  gathering 
together  a  multitude,  hastened  with  them  in  his  wrath  to 
extinguish  the  fire.  He  pi'oeeeded  to  Slane  with  twenty- 
seven  chariots,  hoping  with  that  number  to  obtain  a  com- 
plete triumph.  Acting  on  the  advice  of  his  magicians,  he 
turned  the  face  of  his  men  and  horses  toward  the  left  hand 
of  St.  Patrick,  trusting  that  by  doing  so  his  purpose  could 
not  be  thwarted.  But  Patrick,  on  beholding  the  multitude 
of  chariots,  repeated  the  verse  of  King  David's  psalm: 
"  Some  trust  in  chariots  and  some  in  horses,  but  we  will 
invoke  the  name  of  the  Lord."  On  approaching  the  place 
whei'e  St.  Patrick  was,  his  magicians  advised  the  monarch 
not  to  go  farther,  lest  by  going  in  Patrick's  presence  the  king 
should  seem  to  honor  him.  The  king  therefore  remained 
where  he  was,  and  forbade  any  one  to  stand  up  before 
Patrick  when  he  arrived. 

On  reaching  Slane,  Patrick  was  summoned  to  the  king's 
presence  and  commanded  to  appear  next  day  and  give  an 
account  of  his  proceeding.  It  was  on  this  occasion  that 
Pati'ick  is  said  to  have  composed  his  famous  hymn,  as  an 
armor  or  breastplate  to  protect  him  from  his  foes.  The 
hymn  is  written  in  a  very  ancient  dialect  of  Irish,  and 


PATRICK'S    VISIT  TO   TARA.  \^\ 

both  internal  and  external  evidence  connects  it  with  the 
age  of  Patrick.  Its  doctrine  and  spirit  are  in  perfect  har- 
mony with  his  acknowledged  writings.  It  is  printed  in 
full  toward  the  close  of  this  story. 

There  is  doubtless  much  that  is  legendary  in  the  details 
of  the  recital  of  this  visit  to  Tara  as  they  are  set  forth  in 
many  of  the  Lives  of  Patrick,  but  tliei'e  is  no  reason  to 
doubt  the  substance  of  the  narrative. 

The  next  day  after  the  demand  was  made  by  the  king 
upon  Patrick,  he,  with  his  companions,  presented  them- 
selves before  the  king  and  his  assembled  courtiers,  priests, 
and  bards.  Dubbthack,  or  Duffa,  the  chief  bard,  rose  and 
welcomed  them. 

Patrick  expounded  and  enforced  at  length  the  doctrines 
of  Christianity.  Dubbthack  and  many  others  were  con- 
verted. The  king  professed  to  acquiesce,  but  his  conver- 
sion was  only  nominal.  He  permitted  Patrick,  however, 
to  preach  the  gospel  everywhere  throughout  Ireland,  and 
he  was  not  slow  to  avail  himself  of  the  privilege. 

Christian  courage,  as  described  in  the  following  lines, 
was  well  illustrated  by  Patrick  at  Tara : 

Stand  but  your  ground,  your  ghostly  foes  will  fly ; 

Hell  trembles  at  a  heaven-directed  eye ; 

Choose  rather  to  defend  than  to  assail — 

Self-confidence  will  in  the  conflict  fail. 

When  you  are  challenged,  you  may  dangers  meet — 

True  courage  is  a  fixed  not  sudden  heat, 

Is  always  humble,  lives  in  self-distrust, 

And  will  itself  into  no  danger  thrust. 

Devote  yourself  to  God,  and  you  will  find 

God  fights  the  battles  of  a  will  I'esigued. 

Love  Jesus !  love  will  no  base  fear  endure ; 

Love  Jesus !  and  of  conquest  rest  secure.  Ken. 


CHAPTER  XIX. 

DESCEEPTION   OF  TABA, 

There  was  a  feast  that  night, 
And  colored  lamps  sent  forth  their  odorous  light 
Over  gold  carving,  and  the  purple  fell 
Of  tapestry ;  and  around  each  stately  hall 
Were  statues  pale,  and  delicate  and  fair, 
As  all  of  beauty,  save  her  blush,  were  there. 

At  first  the  pillared  halls  were  still  and  lone, 

As  if  some  fairy  palace,  all  unknown 

To  mortal  eye  or  step.     This  was  not  long. 

Wakened  the  lutes,  and  rose  the  sound  of  song ; 

And  the  wide  mirrors  glittered  with  the  crowd 

Of  changing  shapes — the  young,  the  fair,  the  proud, 

Came  thronging  in. 

Landok. 

Before  we  accompany  Patrick  farther  it  may  be  inter- 
esting to  pause  for  a  few  minutes  and  learn  something 
about  Tara  and  Tara's  Hall. 

Tara  is  about  twenty-five  miles  from  Dublin,  in  County 
Meath,  Ireland,  and  was  the  site  of  Tara's  Hall,  which  was 
the  residence  of  the  chief  king  of  Ireland  from  the  third 
till  the  seventh  century.  The  banqueting-hall  of  the 
palace  is  said  to  have  been  759  feet  in  length  and  90  feet 
in  width  and  to  have  had  fourteen  entrances.    With  one 

132 


DESCRIPTION  OF  TARA.  133 

exception  the  buildings  were  constructed  of  wood  and  clay 
— but  were  overlaid  with  earth  so  pure  and  splendid  that 
it  resembled  painting. 

Two  magnificent  neck-chains  of  gold  were  found  at  Tara 
in  1810  and  are  now  in  the  Museum  of  the  Eoyal  Irish 
Academy,  Dublin.  They  are  spiral  in  form ;  one  weighs 
twenty-eight  ounces  and  is  seven  feet  seven  inches  long ; 
the  other  is  of  equal  length,  is  of  more  delicate  construc- 
tion, and  weighs  twelve  and  a  half  ounces. 

Under  the  supremacy  of  Brian  Born,  one  of  his  subor- 
dinate chiefs  or  provincial  kings  held  the  title  of  king  of 
Tara.  The  Tara  estate  in  the  thirteenth  century  belonged 
to  a  family  of  Norman  descent — the  Eenpenthenyes.  In 
the  reign  of  Queen  Elizabeth,  the  then  Lord  of  Cabra  and 
Tara,  Richard  Renpenthenye,  was  arraigned  on  the  charge 
of  uttering  treasonable  expressions  against  the  queen,  and 
though  an  old  man  of  seventy,  he  was  condemned  and 
executed.  However,  about  twenty  years  later,  his  de- 
scendant, Edward  de  Eepenthenye,  was  restored  to  the 
estates  by  James  I.  In  the  civil  wars  several  members  of 
the  family  were  killed,  and  when  Cromwell  extended  his 
rule  over  Ireland  the  estates  of  Francis  de  Pentheny  were 
again  alienated.  The  lands  of  Cabra  and  Tara  were  sur- 
veyed in  1657  with  the  rest  of  the  forfeited  possessions  in 
Ireland,  and  after  the  restoration  of  Charles  II.  were,  by 
letters  patent,  under  the  act  of  settlement,  bearing  date 
February  5,  1669,  gi'anted  to  James,  Duke  of  York,  the 
king's  brother,  afterward  James  II.  From  him  they 
passed  to  Lord  Tyrconnell,  who  also  forfeited  them.  In 
1702  they  were  purchased  by  a  company  that  had  been 


J34  THE  STORY  OF  ST.  PATRICK. 

formed  for  making  sword-blades  in  England,  who  soon 
after  disposed  of  their  interest  to  Thomas  Meredith  of 
Dublin,  and  thus  disappeared  the  ancient  estates  of  the 
Lord  of  Tara.  But  in  the  latter  part  of  the  century  a  por- 
tion of  the  estate  was  regained  by  the  family  of  Pentheny 
O'Kelly,  who  were  legitimate  descendants  of  the  ancient 
family. 

Near  the  ruins  of  Tara's  Hall  a  battle  was  fought,  May 
26,  1798,  in  which  the  English  forces  worsted  the  Irish. 
On  the  same  spot  Daniel  O'Connell  held  a  mass  meeting 
in  favor  of  repeal  of  the  Act  of  Union  between  Great 
Britain  and  Ireland,  August  15,  1843,  and  it  is  said  two 
hundred  and  fifty  thousand  people  were  present. 

The  ancient  character  of  this  ruined  hall  and  its  connec- 
tion with  the  early  glories  of  Ireland  give  it  a  romantic 
interest  which  is  touchingly  expressed  in  Moore's  poem : 

The  harp  that  once  thi-ough  Tara's  halls 

The  soul  of  music  shed. 
Now  hangs  as  mute  on  Tara's  walls 

As  if  that  soul  were  fled. 
So  sleeps  the  pride  of  former  days, 

So  gloiy's  thrill  is  o'er. 
And  hearts  that  once  beat  high  for  praise 

Now  feel  that  pulse  no  more. 

No  more  to  chiefs  and  ladies  bright 

The  harp  of  Tara  swells ; 
The  chord  alone  that  breaks  at  night, 

Its  tale  of  ruin  tells. 
Thus  Freedom  now  so  seldom  wakes ; 

The  only  throb  she  gives 
Is  when  some  heart,  indignant,  breaks, 

To  show  that  still  she  lives. 


CHAPTER  XX. 

PATRICK'S  MISSION  WORK  IN   THE  WEST  AND   SOUTH. 

The  proud  he  tam'd,  the  penitent  he  cheer'd, 

Nor  to  rebuke  the  rich  offender  fear'd. 

His  preaching  much,  but  more  his  practice  wrought — 

A  hving  sermon  of  the  truths  he  taught. 

For  this,  by  rules  severe  his  life  he  squar'd. 

That  all  might  see  the  doctrine  which  they  heard. 

Dryden. 

Patrick  proceeded  next  to  Tailltown  or  Telltown.  Tell- 
town  is  a  mountain  in  Meath  where  annual  sports  were 
celebrated  fifteen  days  before  and  fifteen  days  after  the 
1st  of  August.  Their  institution  is  ascribed  to  Lugaidh- 
lam-fadah,  the  twelfth  king  of  Ireland,  in  gratitude  to  the 
memory  of  Tailto,  the  daughter  of  a  prince  in  Sj^ain,  who 
married  a  king  of  Ireland  and  took  Lugaidh  under  her 
protection  during  his  minority  and  gave  him  an  educa- 
tion. From  this  lady  the  sports  themselves  and  the  place 
where  they  were  celebrated  took  their  names.  The  1st  of 
August  was  called  Lugnasa,  formed  from  two  words  signi- 
fying in  memory  of  Lugaidh.  It  is  now  called  Lammas ; 
the  ancient  name,  however,  was  Loafmas,  or  the  feast  of 
the  loaf,  from  the  custom  of  offering  a  loaf  of  new  wheat 
on  the  1st  of  August,  as  an  oblation  of  the  first-fruits. 
These  sports  observed  at  Telltown  were  a  sort  of  warlike 

135 


X36  THE  STORY  OF  ST.  PATRICE. 

exercises,  somewhat  resembling  the  Olympic  games,  cou- 
sistiug  of  racing,  tilts,  tournaments,  and  similar  exercises. 

At  these  annual  games  an  immense  number  of  people 
usually  assembled,  and  the  occasion,  therefore,  afforded 
Patrick  a  good  opi^ortunity  of  preaching  the  gospel  to  the 
masses.  Caibre  and  Cormall,  two  brothers  of  King  Lao- 
ghaire,  were  present.  The  former  obstinately  refused  to 
accept  the  gospel  preached  by  Patrick  and  treated  him 
with  gi'eat  incivility,  but  Cormall  joyously  believed,  was 
baptized,  and  granted  a  site  for  a  church.  This  new  con- 
vert was  the  grandfather  of  the  famous  Columbille. 

Patrick  spent  several  months  in  Meath  and  the  counties 
around,  preaching  with  gi'eat  zeal,  traveling  almost  dailj*, 
and  great  numbers  of  people  were  converted  to  the  Chris- 
tian faith. 

It  was  on  the  occasion  of  his  preaching  at  one  of  these 
places  that  the  interesting  incident  respecting  the  sham- 
rock occurred,  which  shows  the  readiness  with  which 
Patrick  could  seize  upon  some  simple  object  to  illustrate 
his  subject.  It  is  well  known  that  the  shamrock  is  a 
variety  of  the  white  clover,  the  trifolimn  replens  of  botan- 
ists, known  also  as  the  trefoil,  or  three-leaved  clover.  It  is 
said  that  when  Patrick  was  trying  to  explain  the  doctrine 
of  the  Trinity  the  audience  was  sorely  puzzled  at  his  state- 
ments. "How,"  said  one  of  their  chiefs,  "can  there  be 
three  in  one  1 "  Patrick  in  reply  picked  up  a  leaf  of  trefoil 
from  the  gi"ound  and  held  it  up  before  them.  "  Behold," 
he  said,  "  three  and  yet  one.  Behold  in  this  trefoliate  leaf 
how  the  three  persons  in  the  Godhead  can  exist  and  yet 
be  one."     The  illustration  was  so  beautiful  and  so  forcible 


PATRICK'S  MISSION  WORK  IN  THE  WEST  AND  SOUTH.     137 

that  the  chief  immediately  accepted  the  Christian  faith 
and  was  baptized,  and  his  clan  followed  his  example,  as 
was  the  fashion  of  those  days.  From  this  legend  it  is 
thought  came  the  adoption  of  the  shamrock  leaf  in  later 
years  as  the  national  emblem. 

It  may  also  be  remarked  that  among  the  uneducated 
classes  in  Ireland  any  strange  or  unusual  formation  in 
plant  or  flower  is  regarded  with  more  or  less  superstition. 
A  double  nut,  an  unusually  large  or  oddly  shaped  fruit  of 
any  kind,  a  leaf  of  peculiar  formation— these  things  are 
always  plucked  when  found  and  kept  for  "  luck."    But  the 
superstitious  reverence  with  which  the  four-leaved  clover 
has  been  regarded  for  so  long  a  time,  that  "  the  memory  of 
man  runneth  not  back  to  the  contrary,"  has  a  veiy  simple 
explanation.     Its  resemblance  to  the  form  of  a  cross  is 
unquestionably  the  cause  of  its  endowment  in  the  estima- 
tion of  the  people  with  magic  virtues,  and  especially  with 
the  virtue  of  detecting  the  presence  of  evil  spirits,  and  nul- 
lifying their  power  to  inflict  injury. 

The  legend  respecting  the  influence  of  the  four-leaved 
shamrock  which  is  prevalent  in  Ireland  is  also  beautifully 
told  by  Samuel  Lover  in  the  following  verses,  that  deserve 
a  place  in  the  story  of  Ireland's  patron  saint : 

I'll  seek  a  four-leaved  shami'ock 
In  all  the  fairy  dells ; 

And  if  I  find  the  charmed  leaf. 
Oh,  how  I'll  weave  my  spells ! 

I  would  not  waste  my  magic  might 
On  diamond,  pearl,  or  gold. 

For  treasure  tires  the  weary  sense- 
Such  triumph  is  but  cold ; 


138  THE  STOUT  OF  ST.  PATRICE. 

But  I  will  play  the  enchanter's  part 

In  casting  bliss  around ; 
Oh,  not  a  tear  or  aching  heart 

Should  in  the  world  be  found ! 

To  worth  I  would  give  honor ; 

I'd  dry  the  mourner's  tears ; 
And  to  the  pallid  lip  recall 

The  smile  of  happier  years ; 
And  hearts  that  had  been  long  estranged, 

And  friends  that  had  grown  cold 
Should  meet  again  like  parted  streams, 

And  mingle  as  of  old. 
Oh,  then  I'd  play  the  enchanter's  part 

In  casting  bliss  around ! 
Oh,  not  a  tear  or  aching  heart 

Should  in  the  world  be  found ! 

The  heart  that  had  been  mourning 

O'er  banished  dreams  of  love, 
Should  see  them  all  returning, 

Like  Noah's  faithful  dove. 
And  Hope  should  launch  her  blessed  bark 

On  Sorrow's  darkening  sea. 
And  Misery's  children  have  an  ark, 

And  saved  from  sinking  be. 
Oh,  thus  I'd  play  the  euehanter's  part 

In  casting  bliss  around ! 
Oh,  not  a  tear  or  aching  heart 

Should  in  the  world  be  found ! 

Samuel  Lovee. 


CHAPTER  XXI. 

PATRICK'S  VISIT  TO   CONNAUGHT,  ETC. 

His  path  lie  strewed 
"With  gentle  kindnesses  and  words  of  grace. 
With  all  degrees  of  men  his  open  face 
Won  high  regard  or  earnest  gratitude. 
With  sturdy  honesty  and  truth  endued, 
His  soul  was  written  on  his  countenance, 
And  all  might  read  him  at  a  casual  glance, 
As  on  a  world-wide  pedestal  he  stood. 
By  unclean  pelf  his  hand  and  heart  unstained, 
Strong  for  the  right,  and  turning  not  aside 
Whene'er  the  public  weal  was  in  debate. 
He  justified  the  honor  he  had  gained. 
If  specks  in  mai'ble  envious  eyes  espied. 
His  faith  in  God  was  his  sure  armor-plate. 

OuE  missionary  next  repaired  to  Connaught,  where  he 
spent  seven  years  preaching,  founding  churches  and 
schools  of  learning,  and  sending  forth  preachers. 

It  was  there,  in  the  vicinity  of  the  royal  palace  of  Cro- 
ghan,  that  he  had  the  famous  reputed  interview  with  the 
two  daughters  of  King  Laoghaire,  Ethna  the  Fair  and 
Fedekna  the  Ruddy.  They  had  been  sent  there,  it  is  said, 
to  be  educated  by  two  Druids  named  Mael  and  Caplait. 
The  account  given  in  some  of  the  Lives  of  Patrick  of  the 
interview  between  Patrick  and  these  pagan  princesses  is 
generally  accepted  as  substantially  true ;  and  the  incident 

139 


]^40  THE  STORY  OF  ST.  PATRICK. 

is  one  of  the  most  picturesque  and  striking  in  the  history 
of  Patrick.  The  simple  questions  put  by  them,  and  Pat- 
rick's answers  touching  the  leading  truths  of  the  Christian 
faith,  are  natural  and  lifelike,  but  evidently  tinged  with 
the  superstitions  and  errors  that  crept  into  the  church  at 
a  later  date.  The  conference  ended  in  the  conversion  and 
baptism  of  the  princesses  and  also  of  their  tutors,  and  on 
the  part  of  the  princesses  the  dedication  of  themselves  to 
a  religious  life,  although  the  account  closes  with  a  descrip- 
tion of  a  death  scene.  The  whole  account  is  given  in  the 
doubtful  writings  of  Patrick  near  the  close  of  this  book. 

The  gi-eat  truth  doubtless  to  which  Patrick  directed  the 
attention  of  these  young  pagan  princesses  was  the  atoning 
death  of  God's  own  Son,  which  is  sj-mbolized  by  bread 
and  wine  in  the  sacrament  of  the  Lord's  Supper,  of  which 
elements  it  is  the  duty  and  privilege  of  all  believers  in 
Jesus  to  partake  while  they  thankfully  remember  Jesus 
as  their  Prophet,  Priest,  and  King,  feast  their  souls  upon 
the  precious  truths  embodied  in  Jesus  and  his  saving 
work,  thus  gaining  the  nourishment  which  their  souls 
need.  Each  believer  in  him  can  adopt  the  truth  conveyed 
in  the  words  of  this  hymn : 

When  time  seems  short,  and  death  is  near, 

And  I  am  pressed  by  doubt  and  fear. 

And  sins,  an  overflowing  tide. 

Assail  my  peace  on  every  side, 

This  thought  my  refuge  still  shall  be — 

I  know  my  Saviour  died  for  me. 

His  name  is  Jesus,  and  he  died. 
For  guilty  sinners  crucified ; 
Content  to  die  that  he  might  win 


PATRICK'S    VISIT  TO   COXNAUGBT,  ETC.  141 

Their  ransom  from  the  death  of  sin ; 
No  sinner  worse  than  I  can  be ; 
Therefore  I  know  he  died  for  me. 

If  grace  were  bought,  I  coukl  not  buy ; 
If  grace  were  coined,  no  wealth  have  I ; 
By  grace  alone  I  draw  my  breath. 
Held  up  from  everlasting  death ; 
Yet  since  I  know  his  gi-ace  is  free, 
I  know  the  Saviour  died  for  me. 

I  read  God's  Holy  Word,  and  find 

Great  truths  which  far  transcend  my  mind ; 

And  little  do  I  know  or  see ; 

Than  this,  that  Jesus  died  for  me. 

This  is  my  best  theology — 

I  know  the  Saviour  died  for  me. 

My  faith  is  weak,  but  'tis  thy  gift ; 
Thou  canst  my  helpless  soul  uplift. 
And  say,  "  Thy  bonds  of  death  are  riven, 
Thy  sins  by  me  are  all  forgiven, 
And  thou  shalt  live,  from  guilt  set  free, 
For  I,  thy  Saviour,  died  for  thee." 

Dk.  Geokge  W.  Bethune. 

After  this  interview  Patrick  went  to  a  mountain  now 
called  Croagh-Patrick,  on  the  western  coast  of  Connaught, 
and  is  said  to  have  gathered  there  the  several  tribes  of 
serpents  and  venomous  creatures,  and  to  have  di-iven 
them  headlong,  by  the  beating  of  a  drum,  into  the  western 
ocean,  and  no  poisonous  reptile  has  been  seen  in  Ireland 
since.  This  is  the  legend  that  is  so  intimately  connected 
with  St.  Patrick's  name.  There  is  quite  an  uncertainty  as 
to  the  cause  of  the  absence  of  any  snakes,  etc.,  in  Ireland. 
Some  think  that  the  prevalent  growth  of  the  shamrock  in 


142  THE  STOUT  OF  ST.  PATRICK. 

Ireland  is  the  cause  there  of  the  absence  of  snakes.  PUny, 
in  his  "Natural  History,"  says  that  serpents  are  never 
seen  on  trefoil,  and  that  the  leaves  of  the  plant  will  cure 
the  stings  of  common  reptiles.  Other  naturalists  have 
asserted  that  serpents  aud  trefoil  are  never  found  together. 
We  are  not  aware  that  the  matter  has  ever  been  scientifi- 
cally tested.  Scientists  affirm  that  there  is  no  evidence 
showing  that  snakes  have  at  any  time  existed  upon  the 
Irish  Isle.  There  are  very  few  snakes  of  any  species  in 
Great  Britain.  The  character  of  the  countiy  may  have 
something  to  do  with  it ;  but  it  is  probably  largely  due  to 
the  fact  that  being  islands,  but  few  of  the  species  reached 
them.  It  should  be  known  in  order  to  counteract  the 
foolish  legend  about  St.  Patrick's  banishing  all  poisonous 
reptiles  from  Ireland,  that  Solinus,  who  wrote  several 
hundred  years  before  the  arrival  of  St.  Patrick  in  Ireland, 
notices  Ireland's  exemption  from  reptiles. 

Our  readers  must  not  forget  that  St.  Patrick's  fame  has 
come  down  to  us  through  the  medium  of  vast  exagger- 
ations, aud  that  he  was  not  quite  so  remarkable  a  person 
as  legends  have  described  aud  fond  nationality  believed. 
Instead  of  the  wonder-worker  crowned  with  shamrock 
and  marching  to  the  national  air  to  subdue  legions  of 
vipers,  the  earliest  documents  extant  concerning  him  de- 
scribe a  missionary  teacher,  simple,  faithful,  and  zealous, 
exhibiting  the  clearest  evidence  of  one  thoroughly  in- 
structed in  Grod's  Word,  and  supported  by  the  grace  of 
his  Master.  As  the  purest  stream  always  flows  nearest 
the  fountain,  so,  of  the  many  wi'iters  of  the  life  of  Patrick, 
those  who  lived  nearest  to  his  time  have  had  the  gi'eat- 


I'ATIilCK'S    VISIT  TO   CONNAUGHT,  ETC.  I43 

est  regard  for  truth,  aud  have  been  the  most  spariug  in 
recounting  miracles,  while  in  Patrick's  own  writings  there 
is  not  the  remotest  hint  that  he  ever  wrought  a  miracle, 
or  ever  claimed  that  he  possessed  the  power  to  work  one. 
The  most  material  events  of  his  life  were  first  written  by 
Fiecc,  who  is  said  to  have  been  a  contemporary  of  Patrick ; 
and  these  were  comprehended  in  a  hymn  in  the  Irish  lan- 
guage, of  thirty-four  stanzas,  in  which  there  is  no  allusion 
whatever  to  miracles:  but  as  the  writers  of  his  life  in- 
creased, so  his  miracles  were  multiplied,  especially  in  the 
dark  ages,  until  they  at  last  exceeded  all  bounds  of  credulity. 
An  ancient  winter  near  Florence,  Italy,  long  before  Pat- 
rick's day,  in  describing  Ireland  has  these.lines : 

Far  westward  lies  an  isle  of  ancient  fame, 

By  nature  bless'd,  and  Scotia  •  is  her  name. 

Enrolled  in  books,  exhaustless  in  her  store 

Of  veiny  silver  and  of  golden  ore. 

Her  fruitful  soil  forever  teems  with  wealth ; 

With  gems  her  waters,  and  her  air  with  health ; 

Her  verdant  fields  with  milk  and  honey  flow, 

Her  woolly  fleeces  vie  with  virgin  snow ; 

Her  waving  fuiTOws  float  with  bearded  corn 

And  arms  and  arts  her  envy'd  sons  adorn. 

No  savage  bear  with  lawless  fury  roves, 

No  rav'nous  lion  through  the  peaceful  groves ; 

No  poison  there  infests ;  no  scaly  snake 

Creeps  through  the  grass,  nor  frog  annoys  the  lake. 

An  island  worthy  of  her  pious  race. 

In  war  triumphant  and  unmatched  in  peace. 

But  after  this  short  digression,  which,  may  be  regarded 
in  the  nature  of  a  diversion,  we  must  return  to  Patrick's 
main  work. 

*  Ireland  was  called  Scotia  when  these  lines  were  written,  and  for  many 
centuries  afterward. 


CHAPTER  XXII. 
Patrick's  visit  to  the  northwest. 

And  such  a  voice,  and  such  a  theme ; 
He  lay  enchanted  till  the  light 
Dispelled  the  vision  of  the  night, 

And  he  awoke  with  awe  supreme ; 

So  near  the  gate  of  heaven,  thought  he, 
With  floods  of  glory  like  a  sea — 
»    Majestic  in  his  dream. 

Having  moved  northward,  Patrick  came,  after  much 
preaching  by  the  way,  into  the  region  wherein  was  the 
wood  Foclut,  from  which  he  heard  voices  in  the  vision 
that  determined  him  to  come  as  a  missionary  to  Ireland. 
This  was  to  Patiick  a  most  interesting  place — the  j)lace  at 
which  he  took  ship  escaping  from  slavery — the  place  of 
his  holy  vision  afterward.  In  this  place,  when  he  arrived, 
he  found  all  the  nobles  and  people  of  that  province  assem- 
bled in  council,  disputing  about  a  successor  to  the  throne 
made  vacant  by  the  death  of  the  king,  Amalgaid.  His 
seven  sous  were  present,  and  great  excitement  prevailed. 
Patrick,  like  another  Paul,  preached  the  Word  of  God  with 
great  boldness  to  all;  the  Spirit  of  God  accompanied  his 
words,  multitudes  believed  and  turned  unto  the  Lord, 
among  whom  were  the  seven  sons  of  Amalgaid,  and  twelve 
thousand  others,  all  of  whom  Patrick  baptized  in  one  day. 

144 


PATRICK'S    VISIT  TO   THE  NORTHWEST.  ^45 

Here  also  a  church  was  planted,  and  Mancenns,  a  devout 
man  skilled  in  the  Scriptures,  was  placed  in  charge.  These 
brief  records  indicate  the  vast  numbers  of  converts  there 
must  have  been  from  paganism  to  Christianity  when  so 
many  thousands  of  men,  women,  and  children  followed  the 
example  of  their  chiefs  and  were  baptized. 

Patrick  is  reported  to  have  remained  seven  years  in 
the  province  of  Connaught  preaching,  baptizing,  planting 
churches,  and  placing  them  in  charge  of  men  who  could 
speak  to  them  the  word  of  life  and  train  them  in  the  ways 
of  the  Lord.  It  is  reckoned  that  forty-seven  churches 
were  during  these  years  planted  in  this  province  and  were 
committed  to  the  oversight  and  pastoral  care  of  as  many 
primitive  bishops. 

After  preaching  in  Cashel  and  establishing  a  church 
there  and  giving  it  a  pastor,  Patrick  still  pursued  a  north- 
ward coui-se,  visiting  principally  the  towns  upon  and  near 
the  sea-coast.  Among  these  were  Sligo,  Drumcliffe,  Eoss 
Clogher,  Droos  Ashrol,  etc.,  tarrying  for  some  days  or 
weeks  at  each  of  these  places  and  founding  a  church  wher- 
ever the  circumstances  seemed  to  warrant  it.  Thus  he 
pursued  his  way  through  the  counties  of  Donegal  and 
Tyrone  until  he  reached  the  palace  of  the  kings  of  Ulster, 
about  three  miles  north  of  Derry.  This  palace  was  at 
the  time  of  Patrick's  visit  the  seat  and  residence  of  Prince 
Owen,  one  of  the  sons  of  King  Neil,  to  whom  he  proclaimed 
the  doctrines  of  Christ  with  the  result  of  the  king's  conver- 
sion and  that  of  his  whole  family.  In  this  instance  also 
Patrick  displayed  his  usual  knowledge  of  human  nature, 
and  of  the  tendency  there  is  in  the  lower  gi-ades  of  society 


146  3'^^'  STORY   OF  ST.  PATRICK. 

to  follow  the  example  of  those  who  occupy  a  more  exalted 
position.  The  populace  are  easily  prevailed  upou  to  follow 
their  leaders. 

He  crossed  the  river  Foyle  and  continued  his  missionary 
operations  in  that  neighborhood,  crossing  and  recrossing 
the  smaller  rivers  in  the  vicinity,  as  necessity  required,  all 
the  time  vigorously  prosecuting  his  work  of  preaching  the 
gospel,  baptizing  his  converts,  planting  churches,  and  sup- 
plying them  with  teachers  and  preachers.  For  several 
weeks,  if  not  months,  he  persisted  with  gi-eat  assiduity  in 
his  work  and  with  marvelous  success,  until  all  those  north- 
ern Ulster  people  were  brought  over  to  the  Christian  faith. 
He  proceeded  through  Coleraine,  along  the  banks  of  the 
river  Bann,  preaching ;  and  wherever  he  went  many  were 
converted,  churches  were  established,  and  wondrous  refor- 
mations were  effected.  It  is  calculated  that  he  spent  two 
years  in  this  tour  through  Donegal,  Tyi'one,  Derry,  An- 
trim, Armagh,  and  Louth. 

Soon  after  Patrick  proceeded  to  Moy  Slecht,  in  County 
Cavan,  then  the  seat  of  the  gi'eat  national  idol,  Crom  Cru- 
ach,  which  Patrick  demolished,  having  won  over  the  peo- 
ple, and  thus  put  an  end  to  pagan  worship  at  its  center. 

In  this  way  this  great  missionary,  in  his  gospel  tours, 
dealt  many  death-blows  to  the  cruel  paganism  that  held 
the  inhabitants  of  Ireland  in  its  merciless  grasp,  striking 
the  fetters  of  error  and  superstition  from  their  minds  and 
hearts  by  the  use  of  the  sword  of  the  Spirit,  which  is  the 
Word  of  God.  His  weapons  were  not,  except  in  such  a 
case  as  this  Art  Moy  Slecht,  carnal  but  spiritual,  but  they 
were   nevertheless   mighty  through   God  to  the   pulling 


PATRICK'S    VISIT  TO   THE  NORTHWEST.  X47 

down  of  Strongholds.  The  incident  connected  with  the 
destruction  of  this  idol  is  graphically  told  in  the  following 
lines : 

And  there  wanted  not  who  counsel'd  that  he  should  his 

hand  withhold, 
Should  that  noblest  image  spare  and  accept  their  offered 

gold. 

But  he  rather — "  God  raised  me  not  to  make  a  shameful 

gain, 
Trafficking  in  hideous  idols  with  a  service  false  and  vain ; 

But  to  count  my  work  unfinished,  till  I  sweep  them  from 

the  world ; 
Stand  and  see  the  thing  ye  sued  for  by  this  hand  to  ruin 

hurled." 

High  he  reared  his  battle-ax,  and  heavily  came  down  the 

blow ; 
Reeled  the  abominable  image,  broken,  bursten,  to  and  fro. 

From  its  shattered  side,  revealing  pearls  and  diamonds, 
showers  of  gold. 

More  than  all  that  proffered  ransom,  more  than  all  a  hun- 
dredfold. 


CHAPTER  XXIII. 

PATRICK'S   CLOSING  MISSIONAEY  TOUES, 

At  church,  with  meek  and  unaffected  grace, 
His  looks  adorned  the  venerable  place ; 
Truth  from  his  lips  prevailed  with  double  sway, 
And  fools  who  came  to  scoff  remained  to  pray. 

As  some  tall  cliff  that  lifts  its  awful  form 
Swells  from  the  vale,  and  midway  leaves  the  storm, 
Though  round  its  breast  the  rolling  clouds  are  spread. 
Eternal  sunshine  settles  on  its  head. 

After  spending  some  time  at  Ard-Patrick  and  Clogher 
and  continuing  with  great  successthis  work  in  these  places, 
he  moved  southward  in  the  neighboring  counties  and 
came  to  the  place  afterward  called  Armagh,  meaning  the 
high  field,  from  its  situation  on  an  eminence.  It  is  said 
that  the  chief  man  of  the  place,  named  Daire,  made  Patrick 
a  present  of  the  site,  where  a  city  was  laid  out,  large  in 
compass  and  beautiful  for  situation,  where  a  cathedral 
was  afterward  established,  also  seminaries  and  schools. 
Everywhere  his  labors  seemed  to  be  crowned  with  suc- 
cess ;  assistants  gathered  around  him  from  various  quar- 
ters, and  hundreds  of  persons  trained  in  his  schools  and 
seminaries  went  forth  to  take  charge  of  churches  in  all 
parts  of  the  land. 

148 


PATlilCK'S   CLOSING  MISSIONARY   TOURS.  ^49 

He  was  himself  the  moving  and  governing  spirit  every- 
where— stimulating-  both  by  precept  and  example  thou- 
sands of  others  to  come  to  his  help  and  to  work  assid- 
uously for  God. 

From  Armagh  he  proceeded  to  Dundalk  and  Dublin. 
At  Dublin  the  people,  hearing  of  his  fame,  came  out  in 
multitudes  to  welcome  him.  Alphin,  the  king  of  the  place, 
listened  to  his  words  with  unwonted  interest,  was  aston- 
ished at  the  fervor  of  Patrick's  zeal  in  preaching,  and  the 
king  with  all  his  people  believed.  A  cathedral  was  after- 
ward built  near  a  well  where  it  is  said  Patrick  baptized 
many  people.  His  labors  changed  this  place,  that  hitherto 
had  been  a  stronghold  of  druidism  and  of  many  vices,  into 
a  fruitful  and  delicious  garden  of  the  Lord,  where  many 
churches  were  built  on  the  ruins  of  the  temples  of  idolatry 
and  were  furnished  with  godly  and  indefatigable  pastors. 
This  great  work  could  only  be  accomplished  by  constant 
application,  patience,  humility,  and  invincible  courage. 
God  had  endowed  Patrick  with  all  the  natural  quaUties 
which  were  requisite  for  such  an  apostohc  work.  He  had 
the  genius  of  a  worker,  was  a  tactician  of  the  first  order, 
had  a  fearless  heart  and  an  unbounded  charity,  and  with 
these  qualities  in  the  fullest  exercise  he  carried  the  glad 
news  of  the  gospel  to  all. 

Leaving  Dublin,  he  bent  his  course  once  more  south- 
ward, through  Leinster  and  Munster.  He  preached 
through  several  parts  of  Leinster  and  settled  many  pas- 
tors over  churches,  and,  going  onward  to  Munster,  the 
king,  hearing  of  his  coming,  went  out  with  joy  to  meet 
him,  conducted  him,  it  is  said,  with  all  honor  and  respect 


X50  ^^^  STORY  OF  ST.    PATRICE. 

to  his  royal  city  of  Cashel,  where  he  and  all  his  family 
listened  to  the  words  of  Patrick,  wfere  convinced,  and 
baptized. 

Leaving  Cashel  he  traveled  to  Kerry,  in  the  most  re- 
mote parts  of  Munster,  in  which  are  located  the  beautiful 
Lakes  of  Killarney,  which  he  doubtless  visited,  and  estab- 
lished a  church,  and  here  on  an  island  are  the  ruins  of 
Innisfallen  Abbey,  founded  in  the  seventh  century.  The 
celebrated  "Annals  of  Innisfallen,"  consisting  of  scraps 
from  the  Old  Testament  and  a  compendious  universal- 
history  reaching  down  to  the  time  of  St.  Patrick,  were 
written  here. 

Sweet  Innisfallen,  long  shall  dwell 
In  memory's  di'eam  that  sunny  smile 

Which  o'er  thee  on  that  evening  fell 
When  first  I  saw  thy  fairy  isle. 

Moore. 

In  this  neighborhood  and  through  this  province  he  con- 
tinued preaching,  visiting,  baptizing,  founding  churches, 
and  otherwise  executing  the  functions  of  his  ministry  for 
about  seven  years.  He  probably  often  visited  and  en- 
joyed the  beauty  and  scenery  of  the  Lakes  of  Killarney 
during  these  seven  years.  The  following  line  comprehen- 
sively portrays  their  beauty  and  their  social  environments : 

Where  every  prospect  pleases,  and  only  man  is  vile. 

Lough  Lene,  the  name  in  the  Irish  language  for  the 
Lake  of  Leaiiiing,  but  now  better  known  as  the  Lakes  of 
Killarney,  are  distinguished  by  the  upper,  the  middle, 
or  Tore  Lake,  and  the  lower,  which  is  the  most  extensive — 


PATRICK'S   CLOSING  MISSIONARY  TOURS.  151 

the  three  being  connected  by  a  narrow  channel.    They  are 
situated  in  the  County  Kerry,  and  are  commanded  on  the 
east  and  south  by  the  mountains  of  Mangerton  and  Tore, 
and  on  the  west  by  that  of  Glena,  beautiful  Glena;   on 
the  north  the  country  is  level,  stretching  toward  the  town 
of  Killarney,  which  lies  northeast.    It  is  beyond  the  power 
of  the  artist's  pencil  or  the  poet's  imagination  to  give  even 
an  idea  of  these  charming  lakes;  they  were  celebrated 
ages  ago  for  their  romantic  beauty  and  soft,  bewitching 
scenery,  and  were  styled  the  tenth  wonder  of  Ireland. 
The  surrounding  mountains  are  covered  from  their  apex 
to  their  base  with  oaks,  yew-trees,  evergreens,  and  the 
arbutus,  which,  although  only  a  shrub  in  other  countries, 
becomes  here  a  tree,  and  grows  to  a  height  of  twenty  feet. 
It  bears  leaves  ever  green,  like  those  of  the  laurel,  but  to- 
ward the  extremity  they  are  purple ;  its  flowers  hang  in 
clusters  like  grapes,  are  white,  and  of  an  agreeable  flavor. 
These  present  in  their  different  stages  of  vegetation  a 
dehghtful  variety  of  colors,  and  form  an  amphitheater 
which  revives  all  the  charms  of  the  spring  in  the  depth  of 
winter.     The  report  of  cascades  falling  from  these  moun- 
tains to  mingle  with  the  waters  of  the  lake  below  are  re- 
peated by  a  thousand  echoes,  and  contribute  considerably 
to  the  charms  of  this  delightful  retreat. 

On  the  summit  of  Mangerton  Mountain  is  a  lake,  the 
depth  of  which  is  unfathomable.  It  is  called  in  Irish, 
Poulle  Iferon— the  hole  or  opening  to  hell ;  but  it  is  more 
generally  known  as  the  Devil's  Punch-bowl.  Its  water 
appears  nearly  as  black  as  ink,  caused  no  doubt  -by  the 
peat  soil  and  the  shade  of  the  perpendicular  rocks  that 


152  ^BE  STORY  OF  ST.  PATRICK, 

surround  it.  The  water,  even  in  summer,  is  intensely 
cold,  and  still  it  has  never  been  known  to  freeze  in  winter. 

Having  founded  a  church  at  Ardagh,  in  County  Long- 
ford, he  returned  through  Leinster  to  the  northern  parts 
of  Ulster  again,  where  he  made  frequent  rounds  of  visits 
during  the  following  six  years,  preaching  still  and  making 
converts,  comforting  and  fortifying  those  who  had  already 
believed,  and  setting  all  things  in  order  as  far  as  possible 
for  the  success  and  continuance  of  the  churches. 

Ulster,  Leinster,  and  Munster  were  visited  again  and 
again  by  Patrick  in  turn. 

The  same  policy  of  endeavoring  first  to  reach  the  kings 
and  chiefs  was  pursued,  and  with  the  same  result,  that 
everywhere  he  went  multitudes  were  converted  to  the 
faith  of  the  Christian  religion  and  were  baptized,  churches 
were  established,  and  clergy  in  great  numbers  were  sent 
forth.  We  must  not  imagine  that  the  baptisms  by  Patrick 
were  ostentatious  ceremonies.  The  world  has  never  wit- 
nessed religious  rites  less  fitted  to  attract  the  eye  than  the 
first  baptisms  of  Christianity,  which  were  effected  with  few 
conveniences,  and  little  or  no  ostensible  preparation.  The 
practice  was  not  new.  The  Jews  were  familiar  with  it. 
They  had  practised  family  baptisms  in  admitting  prose- 
lytes for  many  years,  including  children  of  all  ages,  so 
that  to  them  the  general  statement  that  a  household  had 
been  baptized  would  convey  the  idea  that  children  were 
included.  Patrick's  progress  through  Ireland  was  an 
almost  unbroken  series  of  triumphs — consisting  of  the 
natives'  conversion  to  Christianity  and  of  their  consequent 
baptism  by  Patrick. 


PATRICK'S   CLOSING   MISSIONARY   TOURS.  I53 

We  must  not  forget  that  Patrick  possessed  a  great  ad- 
vantage in  prosecuting  his  work  from  his  knowledge  of 
the  customs  and  language  of  the  Irish  people.  He  often 
assembled  around  him  in  the  open  fields,  at  the  beat  of  a 
drum,  a  concourse  of  people,  where  he  related  to  them  the 
story  of  Christ,  which  relation  manifested  its  divine  power 
upon  their  rude  minds,  and  their  desire  for  the  Christian 
rite  of  baptism  for  whole  households.  Hence  we  read 
throughout  his  whole  life  a  record  of  baptisms  wherever 
he  went.  Senell  is  supposed  to  have  been  Patrick's  first 
convert,  then  Dechu  at  Saul.  It  is  recorded  that  "  Dicliu 
repented  and  believed  in  one  God,  and  Patrick  baptized 
him  and  a  great  host  along  with  him";  that  "Ere  the  son 
of  Deg  believed  in  God,  confessed  the  faith,  and  was  bap- 
tized by  Patrick."  Once  in  journeying  "Pati'ick  saw  a 
tender  youth  herding  swine,  Mochal  by  name;  Patrick 
preached  to  him  and  baptized  him";  "that  the  men  of 
North  Munster,  to  the  north  of  Limerick,  went  in  sea-fleets 
to  meet  Patrick,  and  he  baptized  them  in  Tirglass  " ;  "  that 
Patrick  went  into  the  province  of  Mugdovin  to  Donnach 
Maigen,  and  he  baptized  the  men  of  Mugdovin  " ;  "  at  Te- 
mair  Singite  Patrick  baptized  the  men  of  Assail " ;  "  that 
Patrick  founded  a  church  at  Domuach  Maige  Slecht,  and 
baptized  many " ;  that  "  Patrick  went  to  Naas,  where  he 
baptized  Dunling's  two  sons,  Ailill  and  Illann  " ;  that  "  Pat- 
rick came  into  the  regions  of  Corcutemne  and  baptized 
many  thousand  men,  and  he  founded  three  churches"; 
that  Patrick  baptized  missionaries  to  the  heathen  Picts 
of  Scotland,  the  pagan  Anglo-Saxons,  and  the  idolaters  of 
almost  every  section  of  the  continent  of  Europe. 


154  I'BE  STOIiY  OF  ST.  FATEICE. 

He  comes,  O  soul !    His  is  the  voice 

Proclaims  redemption  nigh; 
His  is  the  message  bids  rejoice, 

And  pleads,  "  Why  will  ye  die  ? " 

His  watchmen  cry  aloud,  and  far, 
The  heathen  cease  their  strife, 

To  see  the  hand  of  Love  unbar 
The  door  that  leads  to  life. 

Oh,  beautiful  the  feet  that  toil 

In  desert  wastes  of  sin. 
To  pluck  from  Satan's  hand  the  spoil, 

The  Master  fain  would  win ! 

All  hail  the  Messenger  divine ! 

Hosanna  to  his  name ! 
Unending  may  his  glory  shine, 

His  foes  be  put  to  shame ! 

M.  C.  M. 


CHAPTEE  XXIV. 

PATRICK'S  DEATH   AND  BURIAL. 

They  cannot  die — "  whose  spirits  here 
Were  one  with  Christ,  their  Uving  Head ;" 
They  cannot  die : 
Though  the  time-wasted  sepulcher 
In  which  their  vestiges  are  laid 
Crumbled  in  dust  may  lie. 

They  are  not  dead — whose  ashes  fiU 
That  melancholy  house  of  clay ; 
They  are  not  dead : 
They  live  in  brighter  glory  still, 

Than  ever  cheer'd  their  earthly  way, 
Full  beaming  round  their  head. 

BO^VTIING. 

Patrick  was  now  an  old  man— how  old  there  are  no 
means  of  exactly  determining.  It  is  reported  that  he 
passed  several  of  his  latest  years  in  Ai-magh  and  Saul, 
always,  however,  bearing  on  his  heart  the  concerns  of  the 
church  at  large  in  Ireland,  for  whose  establishment  and 
pi-ogi-ess  he  had  so  long  and  faithfully  labored.  During 
these  closing  years  it  may  well  be  imagined  that  he  held 
many  conferences  with  those  who  had  charge  of  the 
churches ;  that  he  set  in  order,  so  far  as  his  counsel  could 
go,  many  things  for  their  furtherance  in  knowledge  and 


155 


156  THE  STORY  OF  ST.  PATRICK. 

numbers  and  for  their  purity  of  life.  During  these  years 
also  he  wrote  the  sketch  of  his  life,  which  is  an  autobiog- 
raphy under  the  title  of  the  "  Confession."  Feeling  his 
end  appi-oaehing,  he  retired  to  Dowupatrick,  the  scene  of 
his  earliest  success,  and  there  terminated  his  gi'eat  career. 

There  has  been  a  keen  debate  over  the  place  where 
Patrick's  remains  were  buried,  about  which  there  is  still 
some  uncertainty.  This,  however,  does  not  correspond 
with  the  words  some  imprudent,  gushing  admirer  has 
written  at  the  close  of  Patrick's  "  Confession,"  viz. :  "  On 
the  17th  of  March  Patrick  was  translated  to  heaven." 

We  do  not  know  when,  if  ever,  Patrick  was  accorded 
the  honor  of  saintship  by  Rome,  for  his  name  is  not  on 
the  list  of  the  canonized  as  kept  by  Prosper  of  Acquitaine, 
whose  duty  it  was,  as  secretary  of  the  pope,  to  make  the 
requisite  record ;  but  this  we  know,  that  the  first  recorded 
example  of  a  solemn  and  public  decree  in  making  a  saint 
by  that  authority  on  the  seven  hills  was  in  the  case  of 
Udulric  or  Ulric,  Bishop  of  Augsburg,  to  whom  the  honors 
of  canonical  sanctity  were  adjudged  by  Pope  John  XYI., 
in  the  end  of  the  tenth  centuiy,  or,  to  be  more  exact,  in 
the  year  993  a.d. 

We  claim  the  title  "saint"  for  every  true  Christian, 
however  humble  or  unknown.  It  is  a  good  gospel  word, 
always  abused  when  conferred  only  upon  some  eminent 
Christian.  And  in  speaking  of  this  Patrick  of  famous 
memory  we  have  given  him  the  title  of  "  saint,"  not  as  a 
concession  to  superstition,  but  to  identify  him  in  the  midst 
of  so  many  other  Patricks,  and  to  cause  him  to  stand  forth 
in  his  distinctive  character,  as  the  man  whom  God  appar- 


FATKICK'S  DEATH  AND   BURIAL.  I57 

ently  endowed  with  eminent  gifts,  and  called  bim  to  do  a 
wonderfully  gracious  work  as  an  apostle  in  Ireland. 

The  most  careful  scholars  concede  that  Patrick's  re- 
mains were  interred  near  Downpatrick.  The  Dean  of 
Down,  the  Eev.  Edward  Maguire,  D.D.,  has  charge  of  the 
place,  and  is  treasurer  of  a  fund  now  being  raised  to  erect 
a  suitable  monument  to  mark,  if  not  with  absolute  cer- 
tainty the  exact  spot,  at  all  events  the  certain  locality  in 
which  the  remains  of  Ireland's  first  and  gi-eat  apostle 
repose. 

The  following  recent  letter  from  Dr.  Magiaire,  Dean  of 
Down  in  Ireland,  is  sufficiently  explicit  on  this  point  : 

The  Grave  of  St.  Patrick. 

"  Sm :  At  the  recent  visit  to  Downpatrick  by  the  mem- 
bers of  the  R.S.A.  the  reputed  gi-ave  of  St.  Patrick  was 
pointed  out,  and  observations  not  over-complimentary 
were  indulged  in  respecting  its  unmarked  and  sadly  neg- 
lected condition.  A  lady  (Miss  Rose  Cleland,  of  Bedford 
House,  Moy,  niece  of  the  late  Mr.  R.  Steele  Nicholson, 
author  of  '  St.  Patrick,  Apostle  of  Ireland,  in  the  Third 
Century')  has  just  handed  me  for  safe  keeping  £7,  col- 
lected by  her,  mostly  in  penny  contributions,  in  the  hope 
that  this  sum  may  form  the  nucleus  of  a  much  larger  and 
more  general  collection,  and  that  the  authorities  of  Down 
Cathedral  may  see  their  way  to  sanction  a  gi-eat  national 
effort  for  the  erection  of  a  suitable  monument  to  mark,  if 
not  with  absolute  certainty  the  exact  spot,  at  aU  events 
the  certain  locality  in  which  the  remains  of  Ireland's  first 
and  great  apostle  repose. 


158  ^-ff^  STORY  OF  ST.  PA  THICK. 

"  Personally,  I  would  gladly  encourage  such  an  effort, 
but  the  Cathedral  Board  and  Chapter  and  public  opinion 
must  be  brought  into  line  before  any  proposal  of  the  kind 
can  have  any  reasonable  prospect  of  success.  Perhaps  the 
fact  of  the  17th  of  this  present  month  being  the  fourteen 
hundredth  anniversary  of  the  death  of  our  saint  (he  died 
March  17,  493)  may  prove  suggestive  of  some  effort  in 
the  direction  aimed  at  by  Miss  Rose  Cleland. 

"  Faithfully  yours, 
"  Ed,  Maguibe,  D.D.,  Dean  of  Down. 

"  March  4th." 

The  place  of  his  sepulcher  is  not  a  vital  question,  but 
wherever  it  is,  it  contains  the  ashes  of  a  saintly  hero. 
Thus  ended  the  earthly  life  of  one  who,  once  a  slave  on 
the  Ulster  hillsides,  overthrew  Irish  idolatry  by  the  preach- 
ing of  the  cross,  by  the  simplicity  of  his  life,  the  fervor  of 
his  love,  and  the  steadfastness  of  his  faith,  and  founded  a 
church  which  evangelized  half  of  Europe,  and  which  ex- 
hibited zeal,  character,  education,  and  progress  from  the 
days  of  St.  Patrick  till  the  time  of  the  Norse  invasions. 

How  sleep  the  brave  who  sink  to  rest 
With  all  their  country's  wishes  blessed ; 
When  Spring,  with  dewy  fingers  cold, 
Returns  to  deck  their  hallo w'd  mold, 
She  there  shall  dress  a  sweeter  sod 
Than  Fancy's  feet  have  ever  trod. 
By  Fairy  fingers  their  knell  is  rung. 
By  forms  unseen  their  dirge  is  sung ; 
There  Honor  comes,  a  pilgrim  gray. 
To  bless  the  turf  that  wraps  their  clay ; 
And  Freedom  shall  awhile  repair 
To  dwell  a  weeping  hermit  there. 

Collins. 


CHAPTER  XXV. 

A  MEMOBIAL  TRIBUTE. 

There  is  no  death !     The  stars  go  down 

To  rise  upon  some  fairer  shore ; 
And  bright  in  heaven's  jeweled  crown 

They  shine  forevermore. 

There  is  no  death !     The  dust  we  tread 
Shall  change  beneath  the  summer  shower 

To  golden  grain  of  mellow  fruit, 
Of  rainbow-tinted  flowers. 

There  is  no  death  !     The  leaves  may  fall, 
The  flowers  may  fade  and  pass  away ; 

They  only  wait,  through  wintry  hours, 
The  coming  of  the  May. 

There  is  no  death !     An  angel  form 
"Walks  o'er  the  earth  with  silent  tread ; 

He  bears  our  best-loved  things  away. 
And  then  we  call  them  "  dead." 

Lord  Lytton. 

Though  we  shall  consider  more  fully  Patrick's  work  in 
succeeding  pages,  we  must  record  here  over  his  gi-ave  that 
no  country  ever  experienced  a  greater  change  in  its  eccle- 
siastical history  than  did  Ireland,  through  the  labors  of 
Patrick.  And  among  missionary  heroes  the  career  of  St. 
Patrick  stands  preeminent.  As  a  slave,  as  a  prince  of 
preachers,  as  a  missionary,  who  by  divine  help  overcame 
the  fierce  idolatry  of  a  whole  nation,  and  by  his  unselfish 

150 


160  I'UE  STOUT  OF  ST.  PATRICK. 

love  captured  their  hearts,  and  has  held  the  hearts  of  their 
descendants  for  fourteen  hundred  years,  he  occupies  a 
place  in  the  front  rank  of  the  heroes  of  the  cross.  No 
Christian  life  excels  that  of  Patrick  in  fascination.  He 
was  a  simple,  mighty,  evangelical  preacher,  and  one  of  the 
greatest  trophies  ever  won  by  the  Saviour. 

Since  the  days  of  Paul  no  greater  missionary  has  ever 
lived.  The  grand  motive  power  of  his  hfe  was  love  of 
souls,  and  like  another  Paul  or  Peter  he  preached  the 
gospel  with  the  Holy  Ghost  sent  down  from  heaven.  The 
prodigious  effects  produced  on  the  minds  and  hearts  of 
men  was  a  clear  indication  that  God  was  with  him.  Kings' 
daughters  were  among  the  honorable  women  who  yielded 
to  the  truth  as  spoken  by  his  lips.  Leaders  of  hostile 
elans,  whose  trade  was  war,  beat  their  swords  into  plow- 
shares and  their  spears  into  pruning-hooks,  and  onward 
Patrick  went  in  his  good  work,  from  county  to  county 
and  from  province  to  province,  till  in  a  few  years  he  had 
carried  the  tidings  of  salvation  from  Howth  Head  to  the 
borders  of  Clew  Bay,  and  from  the  glens  of  Antrim  to  the 
dreary  wilds  of  Kerry. 

From  that  time  forward,  dui*ing  several  centuries,  there 
was  no  country  more  distinguished  than  Ireland  by  the 
possession  of  Scripture  truth.  She  had  a  pure  gospel,  a 
free  Bible,  an  unclouded  day  of  gi-ace,  a  rent  veil  unto  the 
holiest  of  all,  a  religion  that  will  run  on  parallel,  in  all 
eternity,  with  the  benign  results  of  the  redemption  of 
Christ.  Colleges  were  founded,  congi'egations  were  organ- 
ized, a  bishop,  as  he  was  then  called,  had  charge  of  each 
congregation,  and,  according  to  Archbishop  Usher,  Pat- 


A   MEMORIAL   TRIBUTE.  261 

rick  organized  during  his  life  365  churches  and  placed 
over  them  365  bishops  who  were  simply  pastors. 

Ireland  was  in  those  years  at  the  head  of  the  nations  of 
Europe  in  respect  of  godliness.  Her  civilization  was  the 
most  advanced,  her  learning  the  most  extended  and  refined, 
her  Christianity  was  of  the  least  corrupted  type  that  then 
prevailed  in  the  world,  and  the  Irish  divines  were  the  only 
ones,  so  far  as  known  to  history,  who  refused  to  dishonor 
their  reason  by  refusing  to  lay  it  prostrate  at  the  feet  of 
any  human  authority. 

Ireland  became  also  the  resort  of  students,  and  welcomed 
to  her  hospitable  shores  scholars  from  every  country  in 
Europe.  She  was  then  the  nursery  of  patriots — true  pa- 
triots— not  men  of  the  selfish,  greedy,  grasping,  gory  type, 
but  men  who  sought  her  good,  and  besought  Grod  to  bless 
her,  whether  amid  sunshine  or  in  the  stormiest  days.  And 
we  should  like  to  see  once  more  the  true  Irish  harp  strung 
again,  and  to  hear  hymns  of  redemption  bursting  from  the 
joyous  lips  of  a  ransomed  people. 

"  Go  preach  my  gospel,"  saith  the  Lord ; 

"  Bid  the  whole  earth  my  grace  receive ; 
He  shall  be  saved  that  trusts  my  Word ; 

He  shaU  be  damned  that  won't  believe. 

"  I'll  make  your  great  commission  known, 
And  ye  shall  prove  my  gospel  true. 

By  all  the  works  that  I  have  done. 
By  all  the  wonders  ye  shall  do. 

"  Teach  all  the  nations  my  commands, 

I'm  with  you  till  the  world  shall  end ; 
All  power  is  trusted  in  my  hands : 
I  can  destroy  and  I  defend." 

I.  "Watts. 


CHAPTER  XXVI. 


PATRICK'S   PHYSICAL,   INTELLECTUAL,  AND   EELIGIOUS   CHAEAC- 

TEKISTICS. 


His  words  seemed  oracles 
That  pierced  their  bosoms ;  and  each  man  would  turn 
And  gaze  in  wonder  on  his  neighbor's  face, 
That  with  the  like  dumb  wonder  answered  him ; 
Then  some  would  weep,  some  shout,  some,  deeper  touched, 
Keep  down  the  ery  with  motion  of  their  hands, 
In  fear  but  to  have  lost  a  syllable. 
The  evening  came,  yet  there  the  people  stood. 
As  if  'twere  noon,  and  they,  the  marble  sea, 
Sleeping  without  a  wave.     You  could  have  heard 
The  beating  of  your  pulses  while  he  spake. 

Ceoly. 

Having  given  a  brief  and  truthful  sketch  of  the  condi- 
tion of  Ireland  when  Patrick  landed,  a  captive  upon  its 
shores,  probably  about  the  year  427  a.d.,  and  having  given 
a  rapid  view  of  his  life  afterward  with  an  account  of  his 
missionary  tours  in  Ireland,  we  shall  now  sketch,  as  briefly 
as  we  can,  his  chief  characteristics,  then  his  doctrines,  and 
afterward  the  nature  and  extent  of  the  work  he  performed. 

Everything  that  is  related  of  Patrick  would  lead  us  to 
conclude  that  he  had  a  fine  personal  presence.  A  person 
of  a  noble  and  commanding  appearance,  whose  sanctified 

162 


PATRICK'S  CHIEF  CHARACTEBISTICS.  163 

and  loving  spirit  manifests  itself  in  every  feature  of  his 
face,  in  every  word  of  his  lips,  and  in  every  gesture  of  his 
hand,  has  a  passport  to  the  good-will  and  favor  of  others. 
Patrick  had  most  likely  such  a  combination  of  physical 
gi-aces,  and  this  would  greatly  aid  him  in  his  intercourse 
with  others.  He  is  portrayed  in  traditionary  lore  as  a 
person  of  attractive,  venerable,  dignified  appearance.  The 
majesty  of  love  and  truth  pervaded  his  looks.  His  portly 
frame,  his  open,  manly,  and  pleasant  countenance,  with  an 
imposing  manner,  gave  him  special  elements  of  usefulness. 
And  his  ardent  piety  shining  through  his  comely  features 
would  be  to  many  a  means  of  gi-ace,  while  his  noble  pres- 
ence would  tend  to  awe  and  subdue  the  ignorant  and 
superstitious  with  whom  he  came  in  contact.  His  very 
appearance,  therefore,  was  in  his  favor,  lending  a  charm 
to  his  words  and  gaining  an  entrance  to  the  heart. 

Patrick  had  a  powerful  intellect  and  a  high  order  of 
eloquence.  The  account  of  God  given  by  Patrick  in  the 
story  of  his  interview  with  King  Laoghaire's  daughters  is 
profound,  exact,  and  astonishing,  and  was  well  fitted  to 
interest  listening  thousands  and  to  move  a  whole  nation. 
So  also  is  his  definition  of  the  Three-One  God  contained 
in  his  "  Confession."  The  man  who  could  so  comprehend 
these  gi-eat  verities  of  the  Christian  faith  and  clothe  them 
in  such  lucid,  beautiful  words,  deserves  to  be  placed  in  the 
front  rank  of  intellectual  and  eloquent  men. 

Patrick's  wisdom  and  prudence  were  conspicuous  in  his 
work.  Irish  society,  as  we  have  seen,  consisted  of  tribes 
and  clans,  with  a  chief  or  a  petty  king  at  the  head  of  each. 
A  number  of  these  tribes  composed  a  province,  with  a  king 


164  THE  STORY  OF  ST.  PATRICK. 

governing  this  larger  community.  Of  these  provinces 
there  were  five,  with  a  king  exercising  sovereign  domin- 
ion over  all.  These  kings  were  almost  autocratic  in  their 
influence  and  power  within  the  domain  of  each,  and  Pat- 
rick, knowing  their  influence,  took  advantage  of  it  and 
planned  his  missionary  campaigns  accordingly.  Patrick 
sought  an  opportunity  to  preach  the  gospel  first  to  the 
king  of  a  province,  and  even  to  the  supreme  king  of  Ire- 
land. He  knew  that  when  a  leading  chief  received  the 
gospel,  his  subjects  would  become  interested  in  its  exam- 
ination, and  many  would  accept  the  Saviour.  It  accord- 
ingly occui'red  that  when  Dubthach  Maccu-Lugair,  "  king- 
poet  of  Ireland  and  of  the  supreme  king,"  received  the 
Saviour  by  faith,  the  gospel  obtained  a  victory  over  the 
culture  and  intelligence  of  Ireland,  and  tidings  of  this 
convert  to  the  Christian  faith  reached  and  influenced  in 
some  measure  the  most  ignorant  swineherd  in  the  land. 
While  Patrick  knew  that  the  soul  of  a  swineherd  was  as 
precious  as  that  of  a  king,  he  also  knew  that  the  conver- 
sion of  the  king's  soul  might  influence  thousands  toward 
Jesus,  while  that  of  the  swineherd  would  make  little  im- 
pression on  the  community.  The  conversion  of  nobles 
often  tends  to  turn  the  thoughts  of  the  lower  grades  of 
society  to  Him  who  is  the  Maker  of  all  and  the  only 
Saviour.  To  faeihtate  his  missionary  labors  Patrick 
therefore  wisely  embraced  the  earliest  opportunity  to 
present  the  claims  of  Jesus  to  the  civil,  literary,  and  legal 
chiefs  of  Ireland. 

Patrick  was  a  lover  of  learning,  and  established  educa- 
tional and  theological  schools.     "We  have  seen  how  he 


PATIIICK'S   CHIEF  CHARACTERISTICS.  165 

lamented  and  apologized  for  his  own  defective  education ; 
and  while  he  availed  himself  of  whatever  assistance  he 
could  obtain  from  any  quarter  to  help  him  in  his  work,  he 
early  felt  the  necessity  of  training  a  native  ministry.    He 
therefore  constituted  a  "household"  on  a  large  scale,  into 
which  were   gathered  all  his  assistants,  to  whom  were 
aUotted  certain  work  in  teaching  and  preaching  according 
to  their  ability,  qualifications,  and  tact.     Some  of  these, 
while  engaged  in  this  household  in  instructing  others  at 
certain  hours,  at  other  times  followed  various  occupations 
—domestic,  mechanical,  agricultural,  ecclesiastical,  literary, 
legal,  and  nautical.     These  were  all  Patrick's  agents  who 
conducted  an  educational,  theological,  and  missionary  in- 
stitution, which  aimed  to  supply  the  country  with  minis- 
ters and  teachers.      Secundinus,  the  most  scholarly  man 
among  Patrick's  foUowers,  was,  we  are  told,  at  the  head 
of  this  school,  and  Brogan  was  the  name  of  its  scribe,  who 
lectured  on  theology,  made  addresses  that  were  wi-itten 
and  circulated,  and  made  copies  of  the  works  of  others. 
Patrick  in  his  "Letter  to  Coroticus"  speaks  of  a  "holy 
presbyter  whom  he  had  taught  from  his  infancy"  in  this 
seminary,  whose  chief  object  was  the  instruction  of  minis- 
ters for  the  Irish  church,  and  where  Patrick  himself  lived 
when  at  home. 

This  household  coUege  of  Patrick  was  continually  bless- 
ing the  churches  which  he  founded  with  able  and  con- 
secrated ministers.  In  visiting  these  churches,  he  took 
graduates  of  his  coUege  with  him,  and  left  one  here  and 
two  there,  and  seven  at  another  place,  as  the  necessities  of 
the  field  required,  and  he  would  send  pastors  and  preach- 


1(56  ^■^■^'  srour  of  st.  Patrick. 

ers  wherever  there  were  openings.  In  this  way  Patrick's 
college  did  an  immense  good  as  well  as  in  the  general  in- 
struction of  young  converts. 

His  perseverance  was  veiy  remarkable.  He  naturally 
partook  of  the  characteristics  of  an  ancient  Briton.  He 
was  mercurial  in  temperament  and  was  impulsive,  ready- 
witted,  easily  moved  to  grief  or  joy,  but  he  held  these 
traits  in  proper  control,  and  was  also  cool,  deliberate,  cling- 
ing to  the  work,  though  for  the  time  unsuccessful,  un- 
promising, and  confronted  with  many  difficulties.  These 
difficulties  often  weighed  upon  his  spirits,  bowed  his  soul 
in  tearful,  supplicating  grief  befoi'e  God,  but  the  Holy 
Spirit  wiped  away  his  tears  and  cheered  him  by  impress- 
ing upon  his  heart  such  a  text  as  this,  "  Be  not  weary  in 
well-doing,  for  in  due  season  you  shall  reap,  if  you  faint 
not."  This  cheering,  upholding  support  of  God's  Spirit 
caused  Patrick  to  continue  his  seemingly  useless  assaults 
upon  the  defiant  front  that  Irish  heathenism  often  pre- 
sented. Having  this  continuous  support  of  the  Divine 
Spirit,  Patrick  persevered  until  at  last  the  ranks  of  pa- 
ganism were  broken,  and  its  army  routed,  leaving  God's 
chosen  champion  to  unfurl  the  flag  of  Calvary  over  all 
Ireland. 

Patrick  was  a  man  of  great  courage.  To  prove  this,  we 
might  cite  several  instances  in  which  he  displayed  daring 
as  conspicuous  as  that  of  David,  Luther,  or  Paul.  Soon 
after  his  arrival  in  Ireland  as  a  missionary,  he  determined 
to  visit  his  old  master  Milchu,  at  Slen:isli  Mountain  in 
County  Antrim.  This  Milchu  was  a  desperate  man,  at 
the  head  of  a  numerous  tribe  of  warriors,  whose  fathers, 


PATRICK'S   CHIEF  CHARACTEBISTICS.  Ig-^ 

as  well  as  themselves,  were  constantly  engaged  in  daring 
exploits,  and  who  had  never  permitted  even  the  soldiers 
of  Imperial  Rome  to  land  on  the  coast  of  Ireland.  To 
him,  to  his  subjects,  and  to  all  his  neighbors,  Patrick  was 
but  a  fugitive  slave,  prompted  by  insolence  in  attempt- 
ing to  visit  his  former  master.  Patrick,  it  is  said,  carried 
with  him  money  to  pay  his  late  master  for  the  loss  of  his 
servitude,  as  well  as  to  proclaim  to  Milehu  his  own  re- 
deniption  by  the  blood  of  Christ;  but,  though  from  his 
former  knowledge  of  Milehu  Patrick  had  reason  to  fear 
the  loss  of  all  the  earthly  valuables  he  carried,  and  also 
immediate  enslavement  or  cruel  death,  yet  as  he  was  going 
to  preach  Christ  to  him  and  to  secure  the  salvation  of  his 
old  master's  family,  which  he  accomplished,  our  missionary 
feared  nothing.  And  how  sad  his  heart  must  have  felt, 
when,  coming  in  sight  of  Milchu's  house,  he  saw  the  con- 
flagration that  destroyed  its  owner  and  his  home,  into 
which  he  had  gathered  aU  his  treasures,  and  which  he 
had  set  on  fire  to  escape  the  visit  of  his  fugitive  swine- 
herd. 

Another  instance  of  Patrick's  daring  courage  was  given 
in  his  acceptance  of  an  invitation  to  visit  a  desperate  rep- 
robate named  MacCuil,  an  Ulsterman,  who  is  described  as 
an  impious,  cruel  tyrant,  depraved  in  thought,  outrageous 
in  words,  malicious  in  deeds,  bitter  in  spirit,  cross  in  soul, 
wicked  in  body,  fierce  in  mind,  a  heathen  in  life,  savage 
in  conscience,  killing  passing  strangers  with  execrable 
wickedness.  It  was  the  plan  of  this  desperado  to  murder 
Patrick  when  he  came  within  his  reach;  but  Patrick's 
words  were  accompanied  with  the  convincing,  converting 


168  I'BE  STOIiY  OF  ST.  PATRICK. 

power  of  God's  Spirit,  and  MacCuil  was  smitten  with  deep 
repentance,  believed,  and  was  baptized.  But  the  most 
heroic  effort  of  Patrick's  life  was  j^robably  his  visit  to 
King  Laoghaire  at  Tara,  which  is  briefly  described  else- 
where, but  is  worthy  of  a  more  extended  notice. 

Patrick  in  his  journey  to  Tara  had  fixed  his  temporary 
resting-place  on  the  hill  of  Slaue,  near  Drogheda,  where  he 
"was  surrounded  by  the  cemetery  containing  the  remains 
of  many  royal  pagans,  and  with  the  symbols  of  their  liv- 
ing and  powerful  idolatry.  Tara  was  in  full  view  of  Pat- 
rick's camping-place,  and  about  nine  miles  distant.  As 
we  have  stated  elsewhere,  a  great  convention  of  the  chief 
nobles  of  Ireland  met  at  stated  intervals  at  Tara,  to  attend 
to  the  public  business  of  the  whole  island,  and  to  enjoy  a 
series  of  feasts.  The  night  after  Patrick's  arrival  at  Slane 
was  one  of  the  dates  of  a  great  festival  at  Tara.  Kings, 
governors,  generals,  princes,  and  nobles  of  the  people,  ma- 
gicians, soothsayers,  enchanters,  and  the  inventors  and 
teachers  of  all  art  and  science,  were  called  together  at  this 
time  by  King  Laoghaire.  These  latter  came  to  practise 
their  enchantments,  magical  devices,  and  idolatrous  super- 
stitions. The  congregated  followers  of  these  were  ex- 
ceedingly numerous.  The  feast  of  Easter  had  arrived, 
and  was  regarded  in  that  day  as  the  greatest  festival  that 
ever  existed.  On  the  eve  of  its  celebration,  lamps  were 
lighted  or  fires  kindled.  Patrick  resolved  to  celebrate 
Easter,  and  he  kindled  the  fire.  It  was  seen  at  Tara,  and 
created  there  gi-eat  indignation;  for,  as  we  have  seen, 
there  was  a  custom  proclaimed  by  edict  of  the  king,  that 
the  soul  should  perish  from  the  people  who  lighted  a  fire 


PATRICK'S   CHIEF  CHAHACTERISTICS.  169 

anywhere  in  any  of  those  regions  on  that  night,  before  it 
was  kindled  in  the  palace  of  Tara. 

Laoghaire,  the  king,  was  greatly  disturbed  by  Patrick's 
violation  of  the  legal  custom  of  Tara,  and  the  lawless  act 
must  be  punished.  Nine  carriages  were  prepared  for  the 
king's  party ;  the  two  magicians,  Lueatemail  and  Lochru, 
were  added,  for  the  attack  on  Patrick  in  the  presence  of 
all  the  nobles.  When  Laoghaire  came  to  the  place  where 
Patrick  was,  he  was  called  out  from  the  position  of  his 
Easter  fire  to  the  king.  When  he  appeared  before  the  king, 
he  was  enraged,  his  nobles  were  indignant,  the  magicians 
were  full  of  malice,  and  all  seemed  ready  to  destroy  the 
apparently  helpless  preacher  of  the  gospel.  But  the  brave 
missionaiy  looked  at  the  carriages  and  their  horses,  and 
felt  more  powerful  than  the  king  of  Tara  with  all  Ireland 
to  help  him,  and  with  heart  and  lips  sang  the  appropriate 
words  of  the  psalm,  "  Some  trust  in  chariots  and  some  in 
horses,  but  we  will  remember  the  name  of  our  God."  Only 
one  of  the  king's  retinue,  Ere,  rose  at  Patrick's  approach, 
who,  as  the  servant  of  Christ,  blessed  him,  and  Ere  believed 
in  Christ  as  the  Saviour,  and  in  the  everlasting  God.  It  is 
said  that  the  magicians  spoke  abusively  of  Patrick's  faith, 
and  all  seemed  ready  to  rush  upon  him ;  but  Patrick  arose, 
and  in  a  loud  voice  said :  "  Let  God  arise,  let  his  enemies 
be  scattered,  and  let  them  that  hate  him  fly  from  his  face." 
His  powerful  and  desperate  enemies  seemed  awed  in  the 
presence  of  such  a  bold  and  courageous  man,  and  all  fled, 
leaving  Patrick,  the  king,  queen,  and  two  attendants.  The 
queen  pleaded  for  her  husband,  who  pretended  conver- 
sion, but  who  tried  to  kill  the  missionary.   He,  however,  on 


170  ^^^  STOEY  OF  ST.  rATJlICK. 

the  following  day  (Easter) — when  the  kings,  princes,  and 
magicians  were  sitting  at  the  national  feast  in  the  im- 
mense assembly  hall  of  Tara  with  the  chief  king — ap- 
proached the  scene  of  revelry  with  the  boldness  of  a  lion, 
singing  with  his  brethren  the  words  of  his  famous  hymn, 
which  we  give  elsewhere.  As  he  entered  the  banquet- 
ing-hall  to  make  an  address  before  all  the  tribes  of  Hi- 
bernia  upon  the  holy  faith,  he  seemed  like  inviting  death 
from  thousands  of  blood-stained  reprobates.  Laoghaire 
the  king,  and  many  others,  it  is  reported,  believed — some 
through  fear,  others  with  saving  faith.  Thus  Patrick 
secured  a  great  victory  at  Tara,  which  in  a  large  measure 
opened  Ireland  to  the  gospel,  and  he  often  spoke  of  his  un- 
bounded gi'atitude  for  the  gi'aee  that  enabled  him  to  lead 
such  numbers  to  Jesus. 

Patrick  possessed  a  gi-eat  advantage  from  his  acquain- 
tance with  the  Irish  language.  It  is  sometimes  assumed 
that  as  a  Briton  his  language  was  identical  with  that  of 
Hibernia.  The  Britons,  being  under  the  Romans  for  so 
many  years,  spoke  the  Latin  tongue,  while  the  inhabi- 
tants of  Ireland  retained  the  old  original  Celtic  language. 
Time  and  separation  made  great  changes  in  the  language 
of  the  nationalities.  Our  apostle,  by  such  a  providential 
occurrence  as  sent  Joseph  into  Egypt  to  provide  for  his 
kindred  and  the  subjects  of  King  Pharaoh  in  the  coming 
famine,  was  carried  into  Ireland  in  his  youth,  and  detained 
there  six  years,  that  he  might  learn  its  language  thor- 
oughly, and  that  he  might  be  able  to  preach  Christ  with 
irresistible  eloquence  in  the  Celtic  language  to  the  Celtic 
people. 


PATBICK'S   CHIEF  LHAUACIEUISTICS.  YJ\ 

He  also  had  a  remarkable  influence  over  those  whom 
he  met ;  a  magnetic  power  to  draw  their  affections  to  him- 
self and  their  hearts  to  his  Master.     His  followers  held 
him  in  the  highest  reverence  while  he  lived,  and  loved 
him  after  his  death  next  to  the  gracious  Redeemer.    There 
were  no  divisions  among  his  followers,  however  numerous 
they  became.     He  was  the  recognized  superintendent  of 
his  many  churches,  whose  members  bestowed  his  name 
upon  their  children ;  and  though  he  has  been  dead  more 
than  fourteen  centuries,  he  still  lives  in  millions  of  Celtic 
hearts  in  Ireland  and  in  other  lands,  and  many  of  their 
children,  schools,  and  churches  still  bear  his  honored  name. 
Patrick  was  distinguished  for  the  very  low  estimate  he 
placed  upon  his  own  literary  quahfications.      "Hence  I 
blush  to-day,"  he  writes  in  his  "  Confession,"  "  and  greatly 
fear  to  expose  my  unskilfulness,  because  not  being  elo- 
quent, I  cannot  express  myself  with  clearness  and  brev- 
ity, not  even  as  the  Spirit  and  the  mind  and  the  endowed 
understanding  can    point  out.   .   .   .   But  I   would   not, 
however,  be  silent,  because  of  the  recompense.     And  if, 
perhaps,  it  appears  to  some  that  I  put  myself  forward 
in  this  matter  with  my  ignorance  and  slower  tongue,  it 
is,  however,  written:    'Stammering  tongues  shaU  learn 
quickly  to  speak  peace.'     How  much  more  ought  we  to 
aim  at  this — we  who  are  '  the  epistle  of  Christ,'  for  '  salva- 
tion unto  the  ends  of  the  earth.'     And  if  not  eloquent,  yet 
powerful  and  very  strong  'written  in  your  hearts,'  'not 
with  ink,'  it  is  testified,  but  'by  the  Spirit  of  the  living 
God.'     And  I  hope,  likewise,  that  it  will  be  thus  in  the 
days  of  my  oppression,  as  the  Lord  says  in  the  gospel: 


]^72  ^^^  STORY  OF  ST.   PATRICK. 

'It  is  not  you  tliat  speak,  but  the  Spirit  of  yom-  Fa- 
ther that  speaketh  in  you ; '  wherefore  I  give  unwearied 
thanks  to  my  God,  who  has  kept  me  faithful  in  the  day 
of  my  temptation,  so  that  I  may  to-day  confidently  offer 
myself  to  Christ,  my  Lord,  as  a  sacrifice,  a  living  vic- 
tim, who  saved  me  from  all  my  difiiculties,  so  that  I  may 
say :  Who  am  I,  Lord  ?  and  what  is  my  vocation,  that  to 
me  thou  hast  cooperated  by  such  divine  grace  with  me. 
.  .  .  Behold  we  are  witnesses  that  the  gospel  has  been 
preached  everywhere,  in  places  where  there  is  no  man 
beyond." 

Patrick  was  distinguished  for  the  modesty  with  which 
he  gave  an  account  of  the  marvelous  success  of  his  mis- 
sion. This  is  the  way  in  which  he  speaks  of  it :  "  It  be- 
hooves me  to  distingiiish  without  shrinking  from  danger, 
to  make  known  the  gift  of  God,  and  his  everlasting  con- 
solation, and,  without  fear,  to  spread  everywhere  the  name 
of  God,  in  order  that  even  after  my  death  I  may  leave  it 
as  a  bequest  to  my  brethren  and  to  my  sons,  whom  I  have 
baptized  in  the  Lord — so  many  thousand  men.  And  I 
was  not  worthy  or  deserving  that  the  Loi'd  shoiild  grant 
this  to  his  servant,  that  after  going  through  afiiictions, 
and  so  many  difiiculties  after  captivity,  after  many  years, 
he  should  grant  me  so  great  favor  among  that  nation 
which,  when  I  was  yet  in  youth,  I  never  hoped  for  nor 
thought  of.  .  .  . 

"  Whence  then  has  it  come  to  pass  that  in  Ireland,  they 
who  never  had  any  knowledge,  and  until  now  have  only 
worshiped  idols  and  unclean  things,  have  lately  become 
a  people  of  the  Lord  and  are  called  the  sons  of  God  ?    Sons 


I'A THICK'S   CHIEF  CHARACTEIilSTWS.  I73 


of  the  Scots  and  daughters  of  chieftains  are  seen  to  be 
sous  aud  daughters  of  Cluist.  .  .  .  Not  my  grace,  but  God 
indeed  hath  put  this  desire  into  my  heart,  that  I  should 
be  one  of  the  hunters  or  fishers  whom  of  old  God  prom- 
ised before,  in  the  last  days.  ...  I  am  envied.  What 
shall  I  do !  Behold !  ravening  wolves  have  swallowed  up 
the  flock  of  the  Lord,  which  everywhere  in  Ireland  was 
increasing  with  the  greatest  diligence,  and  the  sons  of  the 
Scots,  and  the  daughters  of  the  princes  are  monks,  sous 
and  virgins  of  Christ,  in  numbers  I  cannot  enumerate." 
We  almost  hear  Patrick  in  these  words  repeat  the  words 
of  Holy  Writ :  "  Not  unto  us,  0  Lord,  not  unto  us,  but 
unto  thy  name  be  the  glory." 

Patrick  was  distinguished  for  his  detestation  of  dishon- 
esty. In  his  epistle  to  Coroticus  there  is  this  paragraph  : 
"  The  Most  High  reprobates  the  gifts  of  the  wicked.  He 
that  offereth  sacrifices  of  the  gifts  of  the  poor  is  as  one 
that  sacrifices  the  son  in  the  presence  of  the  father.  '  The 
riches,'  God  says,  '  which  he  will  collect  unjustly,  shall  be 
vomited  from  his  belly ;  the  Angel  of  Death  shall  di-ag  him 
off ;  the  fury  of  dragons  shall  assail  him ;  the  tongue  of  the 
adder  shall  slay  him ;  the  inextinguishable  fire  shall  devour 
him.'  Therefore,  woe  unto  those  who  fill  themselves  with 
things  that  are  not  their  own ;  or,  what  shall  it  profit  a 
man,  if  he  gain  the  whole  world  and  suffer  the  loss  of  his 
own  soul  ? " 

Patrick  was  distinguished  for  his  simple  honesty  and 
unworldly  spirit.  "  I  have  endeavored,"  he  writes  in  his 
"  Confession,"  "  in  some  respects  to  serve  even  my  Chris- 
tian brethren ;  and  the  \drgins  of  Christ  and  religious 


174  THE  aroET  of  st.  Patrick. 

women,  who  have  given  me  small  voluntary  gifts,  and 
have  east  off  some  of  their  ornaments  upon  the  altar,  and 
I  used  to  return  these  to  them,  although  they  were  of- 
fended with  me  because  I  did  so.  But  I  did  it  for  the 
hope  of  eternal  life,  in  order  to  keep  myself  prudently  in 
everything,  so  that  the  unbelieving  may  not  catch  me  in 
any  pretext,  or  the  ministry  of  my  service,  and  that  even 
in  the  smallest  points  I  might  not  give  the  unbelievers 
an  occasion  to  defame  or  to  depreciate  me.  But  perhaps 
because  I  have  baptized  so  many  thousand  men,  I  might 
have  expected  a  scrapall  [a  coin  equal  to  about  five  cents] 
from  some  of  them.  Tell  it  to  me,  and  I  will  restore  it 
to  you ;  or,  when  the  Lord  appointed  clergy  everywhere 
through  my  humble  ministry,  I  dispensed  the  rite  gi'atui- 
tously.  If  I  asked  of  any  of  them  even  the  price  of  my 
shoe,  tell  it  against  me,  and  I  will  restore  it  you  more. 
I  spent  for  you,  that  they  might  receive  me ;  and  among 
you  and  everywhere  I  traveled  for  your  sake,  amid  many 
perils,  even  to  remote  places,  where  there  was  no  one  be- 
yond, and  where  no  one  else  ever  penetrated,  to  baptize, 
to  appoint  preachers,  or  to  confirm  the  people.  The  Lord 
granting  it,  I  diligently  and  most  cheerfully  defrayed  all 
things." 

Who,  in  reading  these  words  of  Patrick,  is  not  reminded 
both  of  the  prophet  Samuel  and  of  the  Apostle  Paul !  The 
former  of  whom  made  this  appeal  to  the  people  of  Israel : 
"  Behold,  here  I  am :  witness  against  me  before  the  Lord, 
and  before  his  anointed:  whose  ox  have  I  taken?  or 
whose  ass  have  I  taken!  or  whom  have  I  defrauded? 
whom  have  I  oppressed?  or  of  whose  hand  have  I  re- 


PATRICK'S   CHIEF  CHABACTERDiTlCH.  I75 

ceived  any  bribe  to  blind  mine  eyes  therewith!  and  I 
will  restore  it  you."  (1  Sam.  xii.  3.)  And  Paul  said 
(Acts  XX.  33, 34) :  "  I  have  coveted  no  man's  silver,  or  gold, 
or  apparel;  yea,  ye  yourselves  know,  that  these  hands 
have  ministei'ed  unto  my  necessities,  and  to  them  that 
were  with  me." 

Patrick  was  distinguished  for  a  genuine  missionary 
spirit.  When  he  sailed  for  Ireland  to  preach  the  gospel, 
that  country  had  many  British  slaves  engaged  in  the 
lowest  occupation,  and  suffering  the  greatest  hardships. 
His  old  master  wanted  to  seize  him  and  to  enslave  him 
again.  Petty  wars,  piracy,  tyranny,  and  idolatry  were 
rampant  all  over  the  island,  but  the  intrepid  Patrick,  in 
the  name  of  Jesus,  fearlessly  entered  upon  his  work,  and 
pursued  it  for  half  a  century  or  more,  until  all  Ireland 
was  nominally  Christian,  though  its  entire  people  were 
not  converted.  He  presents  his  missionary  plan  in  his 
"  Confession  "  when  he  writes :  "  Therefore  it  is  necessary 
to  spread  our  nets,  so  that  a  large  multitude  and  throng 
may  be  taken  for  God."  There  never  was  a  foreign  mis- 
sionary whose  heart  embraced  a  wider  field,  and  whose 
labors  among  pagan  barbarians  were  more  successful  in 
the  conversion  of  souls,  among  whom  also  he  planted  such 
a  missionary  spirit  as  led  them  to  complete  his  unfinished 
work  in  Ireland,  and  to  send  missionaries  to  Caledonia, 
to  the  pagan  Anglo-Saxons,  and  in  imparalleled  numbers 
to  many  other  European  countries. 

Of  his  call  to  the  ministry  and  of  the  spirit  in  which 
he  prosecuted  his  work,  he  thus  wi'ites :  "  The  divine  re- 
sponse very  frequently  admonished  me.  His  jioor  pupil. 


170  THE  STOET   OF  ST.  PAriilCK. 

Whence  came  this  wisdom  to  me,  which  was  not  in  me — 
T  who  neither  knew  the  number  of  my  days  nor  was  ac- 
quainted with  God?  Whence  came  to  me  afterward  the 
gift  so  great,  so  beneficial,  to  know  God  and  to  love  him; 
that  I  should  leave  country,  and  parents,  and  many  gifts 
which  were  offered  to  me  with  weeping  and  tears.  More- 
over, I  offended,  against  my  wish,  many  of  my  seniors; 
but  God  overruling,  I  by  no  means  consented  or  complied 
with  them.  It  was  not  my  grace,  but  God  who  conquered 
me,  and  resisted  them  all,  so  that  I  came  to  the  Irish  peo- 
ple to  preach  the  gospel,  and  to  suffer  insults  from  unbe- 
lievers, that  I  should  listen  to  reproach  about  my  wander- 
ings, and  endui'e  many  persecutions,  even  to  chains,  and 
that  I  should  give  up  my  noble  birth  for  the  benefit  of 
others."  Writing  to  Coroticus,  Patrick  says:  "I  was  a 
freeman  according  to  the  flesh,  having  a  decurion  for  my 
father ;  but  I  sold  my  nobility  for  the  advantage  of  others 
[Irish  converts]  and  I  am  not  ashamed  nor  grieved  for 
the  act."  Patrick's  father,  as  we  have  seen,  was  a  mem- 
ber of  the  Town  Council  of  Dumbarton,  one  of  the  ten 
Romano-British  cities  under  the  "  Latian  law,"  which  in- 
vested him  with  this  privilege.  Patrick,  as  a  native  of 
Dumbarton,  was  a  Eoman  citizen  of  patrician  rank.  This 
he  sacrificed  to  preach  to  the  Hibernians. 

"  I  pray  God  that  he  may  give  me  perseverance,  and 
count  me  worthy  to  render  myself  a  faithful  witness  to 
him,  even  till  my  departure,  on  account  of  my  God  whom 
I  love.  I  pray  him  to  grant  me,  that  with  those  prose- 
lytes and  captives  I  may  pour  out  my  blood  for  his  name's 
sake,  even  although  I  myseK  may  even  be  deprived  of 


PATRICK'S   CHIEF  CHARACTERISTICS.  I77 

burial,  and  my  corpse  most  miserably  be  torn  limb  from 
limb  by  dogs,  or  by  wild  beasts,  or  that  the  fowls  of  heaven 
should  devour  it.  I  believe  most  certainly,  if  this  should 
happen  to  me,  I  shall  have  gained  both  soul  and  body. 
Because,  without  any  doubt,  we  shall  rise  in  that  day  in 
the  brightness  of  the  sun,  that  is,  in  the  glory  of  Jesus 
Christ  our  Redeemer,  as  sons  of  the  living  God  and  joint 
heirs  with  Christ,  and  to  be  confoi-med  to  his  image ;  for 
of  him,  and  through  him,  and  in  him,  we  shall  reign." 

Patrick  was  distinguished  for  his  love  of  souls.  "  I  am 
ready,"  he  wi-ites,  "to  lay  down  my  life  unhesitatingly 
and  most  gladly  for  his  name,  and  there,  in  Ireland,  I 
wish  to  spend  it  even  till  death,  if  the  Lord  permit.  I 
distributed  among  them  not  less  than  the  hire  of  fifteen 
men,  so  that  you  might  enjoy  me,  and  that  I  might  always 
enjoy  you  in  the  Lord.  I  do  not  regret  it,  nor  is  it  enough 
for  me.  I  still  spend  and  will  spend  for  your  souls.  God 
is  mighty,  and  may  he  grant  me  that  in  future  I  may 
spend  myself  for  your  souls.  Behold,  I  call  God  to  wit- 
ness upon  my  soul  that  I  lie  not!  Wherefore  may  it 
never  happen  to  me,  from  my  Lord,  to  lose  his  people 
whom  he  has  gained  in  the  utmost  parts  of  the  earth." 

His  kindred  loved  him,  and  by  "  tears  and  gifts  "  tried  to 
prevent  his  entrance  upon  the  duties  and  dangers  of  the 
Irish  mission ;  but  he  had  intense  compassion  for  unsaved 
souls.  Urged  forward  by  this  compassion,  he  journeyed 
through  many  dangers,  and  to  the  most  remote  places. 
He  was  not  satisfied  until  the  last  man  in  the  most  remote 
part  of  the  island  had  heard  the  gospel.  To  accomplish 
this,  he  had  to  visit  every  bog  shelter,  mountain  hut,  and 


-j^yg  THE  STORY  OF  ST.  PATRICK. 

fisherman's  cabin  in  the  land.  Incessant  prayer  for  the 
conversion  of  souls  was  his  daily  exercise.  Like  the  well- 
known  prayer  of  John  Knox,  "Give  me  Scotland  or  I 
die,"  so  Patrick's  heart  was  continually  crying  out  to  God, 
"  Give  me  Ireland  or  I  die."  And  as  a  result  God  opened 
the  windows  of  heaven  and  poured  out  floods  of  convert- 
ing gi-ace,  so  that  Ireland  in  his  day,  while  not  entirely 
without  unbelievers,  became  a  Christian  island,  and  soon 
after  a  school  for  the  training  of  missionaries  for  many 
lands. 

Patrick  was  distinguished  for  a  tender  and  sympathetic 
faith  in  the  Irish  people.  He  seems  to  have  loved  the 
Irish  as  Paul  loved  the  Galatians.  His  letter  to  Coroticus 
might  almost  be  placed  beside  a  Pauline  epistle.  The 
Irish  are  his  dear  children.  He  yearns  over  them,  prays 
over  them,  trains  them,  fosters  them,  educates  them,  and 
believes  in  their  wondrous  capabilities  under  the  action 
of  divine  grace.  In  this  respect  he  was  an  example  for 
every  preacher  and  every  Christian  worker.  He  was  a 
stranger  in  Ireland,  and  was  surrounded  with  influences 
which  at  times  might  seem  to  demouize  him.  He  worked 
amid  clans  torn  by  intestine  wars,  and  burning  with  mu- 
tual hatred.  It  might  appear  to  be  in  vain  for  him  to 
preach  the  doctrines  of  free  gi-ace  to  such  a  population ; 
but  though  he  may  have  preached  long  with  only  partial 
success,  he  was  patient,  and  tender,  and  persevering  in  his 
work,  and  at  length  that  work  told,  and  at  the  close  of  his 
patriarchal  life,  the  country  whose  people  he  loved,  and  for 
whom  he  was  willing  to  lay  down  his  life,  was  studded  with 
Christian  churches. 


PATRICE'S   CHIEF  CHARACTERISTICS.  .        I79 

Patrick  was  distinguished  for  his  intense  realization  of 
a  future  state  of  rewards  and  punishments.  "  Although 
I  am  in  many  respects  imperfect,"  are  his  words,  "  I  wish 
my  brethren  and  acquaintances  to  know  my  disposition, 
that  they  may  be  able  to  comprehend  the  wish  of  my 
soul.  I  am  not  ignorant  of  the  testimony  of  the  Lord, 
who  witnesses  in  the  psalm,  'Thou  shalt  destroy  those 
that  speak  a  lie.'  And  again,  'The  mouth  that  belieth 
killeth  the  soul."  And  the  same  Lord  says  in  the  gospel : 
'  The  idle  word  that  men  shall  speak,  they  shall  render  an 
account  for  it  in  the  day  of  judgment.'  Therefore  I  ought 
earnestly,  with  fear  and  ti'embling,  to  dread  this  sentence 
in  that  day,  when  no  one  shall  be  able  to  withdraw  him- 
self or  to  hide,  but  when  we  all  together  shall  render  ac- 
count of  even  the  smallest  of  our  sins  before  the  tribunal 
of  Jesus  Christ.  And  he  has  given  to  him  all  power, 
above  every  name  of  those  that  are  in  heaven,  on  earth, 
and  under  the  earth,  that  every  tongue  should  confess  to 
him,  that  Jesus  Christ  is  Lord  and  God,  in  whom  we  be- 
lieve, and  expect  his  coming  to  be  ere  long  the  Judge  of 
the  living  and  of  the  dead,  who  will  render  to  every  one 
according  to  his  deeds.  Because,  without  doubt,  we  shall 
rise  in  that  day  in  the  brightness  of  the  sun — that  is,  in 
the  glory  of  Jesus  Christ  our  Eedeemer — as  '  sous  of  the 
living  God'  and  'joint  heirs  with  Christ';  for  that  sun 
which  we  behold  at  God's  command  rises  daily  for  us ;  but 
it  shall  never  reign,  nor  shall  its  splendor  continue ;  but  all 
that  even  worship  it — miserable  beings — shall  wi-etchedly 
come  to  punishment.  But  we  who  beheve  and  adore  the 
true  Sun,  Jesus  Christ,  will  never  perish,  neither  shall  they 


180  ^^^  STOUT  OF  ST.  PATRICK. 

who  do  his  will,  but  shall  continue  forever,  as  Christ  con- 
tinues forever,  who  reigns  with  God  the  Father  Almighty, 
and  with  the  Holy  Spirit,  before  the  ages,  and  now,  and 
through  all  the  ages  of  ages.    Amen, 

"  Ye  therefore  shall  reign  with  the  apostles  and  prophets 
and  martyrs,  and  obtain  the  eternal  kingdom,  as  He  him- 
self witnesses,  saying:  'They  shall  come  from  the  east 
and  from  the  west,  and  shall  sit  down  with  Abraham  and 
Isaac  and  Jacob,  in  the  kingdom  of  heaven.  "Without  are 
dogs,  and  sorcerers,  and  murderers,  and  liars,  and  perju- 
rers ;  their  part  is  in  the  lake  of  eternal  fire.' " 

He  only  in  a  general  honest  thought, 

And  common  good  to  all,  made  one  of  them. 

His  life  was  gentle ;  and  the  elements 

So  mix'd  in  him,  that  Nature  might  stand  up. 

And  say  to  all  the  world,  "  This  was  a  man ! " 

Shakespeahe. 


CHAPTER  XXVII. 

pateick's  scripttjkal  knowledge. 

Most  wondrous  Book !  bright  candle  of  the  Lord ! 
Star  of  Eternity !     The  only  star 
By  which  the  bark  of  man  could  navigate 
The  sea  of  life  and  gain  the  coast  of  bUss  securely. 

Pollock. 

Pateick's  writings  give  unmistakable  evidence  that  he 
was  trained  to  read  the  Bible  in  his  childhood,  and  to  store 
his  memory  with  its  language.  It  would  have  been  well- 
nigh  impossible  for  him  to  so  familiarize  himself  with  its 
language  in  after  years  if  he  had  not  packed  his  memory 
with  it  in  his  youth.  The  Word  of  God  must  have  dwelt 
richly  within  him  in  the  springtime  of  his  life ;  and  hence 
there  was  such  fruitage  of  it  in  his  writings  in  his  older 
days.  John  Ruskin,  that  master-writer  of  Enghsh  prose, 
says  that  when  he  was  a  boy,  his  mother  compelled  him 
to  memorize  chapter  after  chapter  of  the  Old  Testament, 
particularly  the  Psalms,  and  chapter  after  chapter  of 
the  New  Testament;  and  whatever  he  wrote  after  was 
filled  with  quotations  from  the  Bible.  As  you  can  taste 
the  June  clover  in  the  sweet  country  butter,  so  you  can 
taste  the  Bible  in  the  writings  of  John  Ruskin.  And  as 
Irish  butter  partakes  of  the  scent  of  the  daisy-field  in 

181 


IgO  THE  STOUT  OF  ST.  PATRICK. 

which  the  cows  pastured,  so  Patrick's  language,  every- 
where, is  perfumed  with  the  green  pastures  of  God's  Word, 
in  which  he  fed,  lay,  and  rose,  and  which  he  afterward 
esteemed  more  than  his  necessary  food. 

Patrick  was  not  a  wi'iter  of  books,  much  less  of  syste- 
matic theological  treatises.  The  writings,  genuine  and  au- 
thentic, that  have  come  down  to  us,  are  comprised  in  less 
than  ten  thousand  words.  The  most  important  is  a  short 
apology  for  one  so  insignificant  as  he  was  presuming  to 
come  to  Ireland  as  a  missionary.  Another  is  a  spirited 
and  at  times  scathing  letter  of  remonstrance  to  a  petty 
Welsh  prince,  who,  while  professing  to  be  a  Christian, 
inflicted  massacre,  rapine,  and  robbery  on  some  Irish 
Christians,  and  carried  many  away  captive.  And  the 
third  is  a  hymn,  which  is  called  his  breastplate  or  armor, 
and  full  of  earnest  gospel  truth.  We  cannot  expect  to 
find  much  theology  in  such  brief  documents.  Yet  as 
Patrick  was  an  earnest  Christian  man  whose  heart  was 
in  every  word  he  wrote,  it  is  wonderful  what  insight  even 
these  fragments  afford  us  of  the  innermost  thought  of  the 
Irish  apostle  on  the  great  Christian  verities. 

We  come,  in  this  fact,  ujion  one  secret  of  the  extraor- 
dinary power  and  influence  of  his  teaching.  It  had  its 
root  in,  and  drew  its  inspiration  and  vitalizing  force  from, 
his  personal  experience  of  the  saving  power  of  Grod's  Word. 
What  he  had  seen  and  touched  and  handled  and  experienced 
of  the  Word  of  Life,  that  declared  he  to  men.  And,  as  it 
was  this  that  gave  life  and  power  to  his  doctrine  when  he 
preached  it,  it  is  not  less  from  this  that  it  derives  its 
interest  for  us  to-day. 


PATRICE'S  SCEIPTVRAL  KNOWLEDGE.  183 

lu  reading  these  writings  of  Patrick,  we  have  been  so 
much  impressed  by  his  famiUarity  with  God's  Word,  that 
we  have  gone  carefully  over  them,  and  find  that  he  has 
quoted  61  times  from  18  books  of  the  Old  Testament,  and 
131  times  from  22  books  of  the  New  Testament,  and  has 
used  5  quotations  from  3  books  of  the  Apocrypha.   Indeed, 
whole  pages  of  his  writings  consist  of  quotations  from 
the  Bible.     Even  when  there  is  no  quotation,  he  speaks 
in  the  language  of  Scripture.     God's  Word  seems  to  have 
been  his  chief  study ;  for  in  his  genuine  works  there  is  no 
reference  whatever  to  any  human  authority,  except  the 
few  verses  that  are  quoted  from  the  Apocrypha.     It  is 
worthy  of  note  here  that  the  old  Brehon  Laws,  some  of 
which  we  have  elsewhere  quoted,  define  the  respective 
rights  both  of  the  clergy  and  of  the  laity ;  and  among 
the  rights  expressly  guaranteed  to  the  latter  was  "  the  re- 
cital of  the  Word  of  God  to  all  who  hsten  to  it  and  keep 
it."    Thus  was  this  time-honored  right— the  right  to  God's 
most  precious  Word— secured  to  the  people  of  Ireland  in 
ancient  Irish  law. 

Patrick  was,  undoubtedly,  a  giant  in  the  Scriptures,  and 
he  taught  his  followers  to  search  the  Scriptures.  His  own 
wi-itings  are  thoroughly  imbued  with  the  phraseology  of 
God's  Word,  and  an  early  Eoman  Catholic  writer  tells  us 
that  Patrick  used  to  read  the  Bible  to  the  people  and  ex- 
plain it  to  them  for  days  and  nights  together.  Patrick's 
quotations  accord,  in  a  great  measure,  with  a  version 
of  the  Bible  called  the  Itala,  in  use  before  the  Vulgate 
version  was  made  by  Jerome.  It  is  likely  he  often  quoted 
Scripture  from  memory,  and  not  always  with  verbal  ac- 


184  ^^^  STORY  OF  ST.  PATRICK. 

curacy.  It  may  be  interesting,  as  a  jiroof  of  Patrick's 
love  for  the  Scriptures,  to  state  that  there  is  a  remarkable 
antiquarian  "  silver  shrine,"  inclosing  a  copy  of  the  Four 
Gospels  in  Latin,  which  for  many,  many  years  belonged  to 
the  monastery  of  Clones,  County  Monaghan,  Ireland,  and 
now  among  the  most  prized  treasures  of  the  Royal  Irish 
Academy  in  Dublin,  which,  it  is  highly  probable,  was  the 
veritable  copy  of  the  Gospels  used  by  Patrick  himself  dur- 
ing his  devotions.  The  manuscript  is,  unfortunately,  for 
the  most  part,  a  solid  opaque  mass,  with  only  portions  of  it 
legible.  Facsimiles  of  some  of  its  leaves  have  been  printed 
and  published. 

We  cannot  read  a  page  of  Patrick's  writings  without 
pei'ceiving  that  we  are  in  the  presence  of  another  Apol- 
los,  one  mighty  in  the  Scriptures,  a  genuine  teacher  and 
preacher  of  Jesus  Chi-ist.  He  held  to  the  Bible  and  to  the 
Bible  alone,  knowing  that  its  truths  are  sanctifying  and 
saving,  and  that  to  attempt  to  lead  a  holy  life  without  the 
Bible  is  like  attempting  to  build  a  castle  out  of  clouds,  or 
to  weave  canvas  oi;t  of  threads  of  gossamer.  Oh,  that 
we  had  some  one  with  the  fervid,  heaven-taught  spirit  of 
Patrick,  who,  with  Bible  in  hand,  would  go  through  these 
United  States  as  Patrick  paced  the  provinces  of  that 
"green  isle  of  the  ocean,"  to  evangelize  his  own  warm, 
fond  admirers  here,  to  teach  them  biblical  truth,  and 
drive  out  everything  that  loveth  and  maketh  a  lie. 

It  is  said  that  in  the  neighborhood  of  Clonmel  there  is 
a  beautiful  well  in  a  secluded  valley,  called  St.  Patrick's 
well.  Clear,  sparkling  water,  cool  and  pure,  bubbles  up 
all  the  year  round  from  the  hidden  depths  of  the  earth, 


PATRICK'S  SCniPTUKAL   EXOWLEDGE.  185 

and  flows  away  from  the  lip  of  the  well,  down  to  the 
valley  into  a  large  stagnant  pool  which  it  feeds.  The 
water  in  the  well  is  ever  fresh  and  beautiful ;  but  when 
it  flows  into  the  sedge  and  slime  and  weeds  of  the  pond, 
it  loses  its  limpidity  and  becomes  muddy  and  dark.  On 
St.  Patrick's  day,  every  year,  crowds  of  pilgrims,  whom 
superstition  attracts  to  the  well,  go  there  to  drink,  in  hopes 
that  they  will  be  healed  of  disease  or  protected  from  dan- 
ger. A  correct  instinct  keeps  them  away  from  the  murky, 
malerial  pond  down  in  the  valley.  That  well  in  its  spark- 
ling purity  is,  in  parable,  the  faith  which  Patrick  preached 
and  practised.  The  stagnant  pool  is  that  faith  corrupted 
and  darkened  in  the  course  of  the  centuries.  That  well 
is  the  pure  gospel  of  Jesus  Christ,  the  gi'and  doctrine  of 
grace,  and  faith,  and  holiness,  and  eternal  life,  through 
God's  love  in  Christ,  and  the  operations  of  the  Holy  Spir- 
it. Would  that  all  people,  of  whatever  name  or  nation, 
had  the  spiritual  instinct  to  pass  up  from  the  pond  and 
repair  to  the  Fountainhead.  Here  are  the  healing  waters, 
and  here  is  the  fountain,  over  which  the  invitation  of  the 
prophet  is  written,  "  Ho !  Eveiy  one  that  thirsteth,  come 
ye  to  the  waters." 

Blessed  Bible !     How  I  love  it ! 

How  it  doth  my  bosom  cheer ! 
What  hath  earth  like  this  to  covet? 

Oh  what  stores  of  wealth  are  here  I 
Man  was  lost  and  doomed  to  sorrow, 

Not  one  ray  of  light  or  bliss 
Could  he  from  earth's  treasure  borrow, 

'Till  his  way  was  cheered  by  this ! 

Palmer. 


CHAPTER  XXVIII. 

patkick's  doctrines. 

Jesus,  Saviour,  pilot  me. 
Over  life's  tempestuous  sea ; 
Unknown  waves  before  me  roll, 
Hiding  roek  and  treacherous  shoal ; 
Chart  and  compass  come  from  thee : 
Jesus,  Saviour,  pilot  me. 

What  Patrick's  authoritative  standard  of  doctrine  and 
life  was  is  clear  and  certain,  as  revealed  in  his  wi-itings. 
He  knew  no  standard  of  appeal  but  Scripture.  For  him 
the  supreme  source  of  authority  was  no  human  person, 
no  tradition,  and  no  church  council,  but  Holy  Writ  alone. 
The  only  rule  to  which  he  refers  for  direction,  whether  in 
doctrine  or  duty,  was  the  Word  of  God.  He  perpetually 
appeals  to  it,  his  familiarity  with  it  is  remarkable,  he 
interweaves  it  skilfully  with  his  exhortations  and  remarks. 
He  was,  on  this  account,  characterized  as  the  man  of  "  the 
Holy  Book."  When  he  founded  a  church,  one  present 
he  was  accustomed  to  make  to  it  was  the  Books  of  the 
Law  and  the  Books  of  the  Gospel. 

The  expression  of  his  faith  in  the  sacred  Trinity,  given 
in  his  "  Confession,"  takes  very  much  the  form  of  a  creed. 
It  immediately  follows  a  reference  to  his  conversion,  and 
is,  in  fact,  a  warm  outpouring  of  his  faith  in  God.    Here 

186 


PATRICE'S  DOCTRINES.  \%1 

are  Ms  words :  "  Because  there  is  no  other  God,  neither 
ever  was,  neither  before,  nor  shall  be  hereafter,  except  God 
the  Father,  imbegotten,  without  beginning,  from  whom 
is  all  beginning,  upholding  all  things,  as  we  have  said, 
and  his  Son,  Jesus  Christ,  whom,  indeed,  with  the  Father, 
yre  testify  to  have  always  been,  before  the  origin  of  the 
world,  spiritually  with  the  Father,  in  an  inexplicable 
manner  begotten  before  all  beginning,  and  by  himself 
were  made  the  things  visible  and  invisible,  and  was  made 
man;  and  death  ha^^ug  been  vanquished,  was  received 
into  the  heavens  to  the  Father.  And  he  has  given  to  him 
all  power,  above  every  name,  of  those  that  are  in  heaven, 
on  earth,  and  under  the  earth,  that  every  tongue  should 
confess  to  him  that  Jesus  Christ  is  Lord  and  God,  in  whom 
we  believe,  and  expect  his  coming  to  be  ere  long  the  '  Judge 
of  the  living  and  the  dead,' '  who  shall  render  to  every  man 
according  to  his  deeds.'  And  he  hath  poured  upon  us 
abundantly  the  Holy  Spii'it,  a  gift  and  pledge  of  immor- 
tality; who  makes  the  faithful  and  obedient  to  become 
sons  of  God  and  joint  heirs  with  Christ,  whom  we  con- 
fess and  adore,  one  God  in  the  Holy  Trinity  of  the  sacred 
name." 

His  creed  stands  out  before  us  in  his  writings  both  clear 
and  terse.  The  doctrine  of  the  Trinity,  as  we  have  seen, 
is  in  the  forefront  of  his  faith.  The  opening  pages  of  his 
"  Confession  "  are  illumined  with  its  statement,  and  it  is 
woven  into  the  texture  of  his  Hymn  as  its  very  su1)stance 
and  life.  He  taught  the  unity  in  Trinity,  and  won  the 
Irish  pepple  from  polytheism,  idolatry,  and  druidical  su- 
perstition.    He  taught  the  Trinity  in  unity,  and  unfolded 


188  TB^  STOUT  OF  ST.  PATRICE. 

the  gi'eat  cardinal  doctrines  of  grace — the  Father's  love, 
the  Son's  sacrifice,  and  the  Spirit's  regenerating  work. 
This  rich  cluster  of  scriptural  truths  formed  the  ground- 
work of  his  creed.  And  whatever  errors  may  have  crept 
into  the  creed  of  many  inhabitants  of  the  Emerald  Isle 
since,  the  simple  faith  which  the  shamrock  illustrated  iu 
Patrick's  hand  is  still  the  faith  of  the  Irish  people.  They 
still  believe  in  the  Trinity. 

Patrick's  teaching  of  the  way  of  salvation  was  strictly 
evangelical.  This  he  illustrates  by  his  own  case.  Here 
are  his  words : 

"  I  was,  as  it  were,  a  stone  lying  in  the  deep  mire,  and 
He  that  is  mighty  came,  and  in  his  mercy  raised  me  up, 
and  placed  me  on  top  of  the  wall.  ...  He  took  me  from 
the  midst  of  those  who  seemed  wise  and  learned  and 
mighty  in  speech,  and  inspired  me,  fool  that  I  am,  and 
despised  by  the  world,  that  I  should,  with  fear  and  rever- 
ence and  without  a  murmur,  be  useful  to  the  nation  to 
which  I  was  dedicated  by  the  loving  will  of  Christ."  He 
laments  his  want  of  education ;  he  had  had  good  teachers, 
but  he  had  neglected  them.  He  deplores  his  want  of  suit- 
able language  to  express  what  he  has  in  his  heart;  but 
the  Lord  had  pity  on  his  ignorance  and  low  estate.  "  He 
guarded  me  before  I  knew  him,  or  could  distinguish  be- 
tween good  and  evil.  He  admonished  me  and  comforted 
me,  as  a  father  does  a  son."  In  another  place  he  alludes 
to  sore  trials  and  unworthy  accusations  which  he  had 
endured,  and  breaks  forth  in  a  strain  of  heartfelt  gi-ati- 
tude :  "  Unwearied  thanks  I  render  to  my  God,  .who  has 
kept  me  faithful  in  the  day  of  my  temptation,  so  that  now 


PJTIilCE'S  DOCTHINES.  Jgg 

I  offer  my  soul  a  living  sacrifice  to  my  Lord,  who  pre- 
served me  in  all  my  distresses.  Who  am  I,  Lord,  that 
thou  shouldst  reveal  to  me  so  much  of  thy  divine  power  ? 
So  that  to  this  day  I  have  exalted  and  magnified  thy  Name 
in  every  place  where  I  have  been,  in  prosperity  and  ad- 
versity, in  every  event,  good  or  bad.  Thanks  be  to  God, 
who  heard  my  prayer  and  gave  me  courage  to  attempt  a 
work  so  jiious  and  so  wonderful." 

Patrick  believed  in  conversion  by  the  sovereign  grace  and 
Spirit  of  God.  In  the  first  chapter  of  his  "  Confession  "  he 
gives  an  account  of  the  commencement  of  the  divine  life  in 
his  soul.  These  are  his  words :  "  The  Lord  opened  to  me  the 
knowledge  of  my  unbelief,  that  even  late  I  might  remem- 
ber my  sins,  and  turn  to  my  Lord  with  my  whole  heart." 
This  statement  reminds  a  Bible-reader  at  once  of  the 
account  given  by  Luke  in  Acts  xvi.  14  of  the  conversion 
of  Lydia,  "  whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  which  were  spoken  of  Paid." 

Farther  on  in  his  "  Confession  "  Patrick  also  writes,  "  He 
hath  poured  out  upon  us  abundantly  the  Holy  Spirit,  the 
gift  and  assurance  of  immortality,  which  causes  men  to 
believe  and  to  become  obedient,  that  they  might  be  sons  of 
God  and  joint  heirs  with  Christ."  Surely  here  is  as  clear  a 
statement  as  any  one  can  require  that  Patrick  believed 
that  faith,  obedience,  sonship  with  God,  and  the  assurance 
of  immortality,  all  come  exclusively  from  the  outpouring 
of  the  Spirit  upon  the  unsaved. 

One  striking  illustration  that  Irish  divines  of  that  day 
believed  that  men  were  naturally  under  the  control  of  sin 
and  needed  God's  grace  and  truth,  is  the  following :  "  As  a 


IQQ  THE  STOBY  OF  ST.  PATRICK. 

man  in  the  dark,  though  he  possesses  the  abiUty  to  see 
with  his  eyes,  yet  sees  nothing  till  light  comes  from  with- 
out, so  it  is  with  the  corrupt  will  till  the  light  of  divine 
mercy  shines  upon  it." 

Patrick  believed  in  the  atoning  character  of  Christ's 
death.  In  the  vision  of  which  he  tells  us,  that  he  had 
relating  to  his  mission  to  the  pagan  Hibernians,  he 
heard  these  words,  which  he  records  in  his  "  Confession  " : 
"  He  who  gave  himself  for  thee  is  he  who  speaks  to  thee." 
This  earnest  man  undoubtedly  thought  that  Chi-ist  uttered 
these  words  when  he  appeared  to  him  in  that  vision.  The 
Saviour's  gift  of  his  life,  as  it  is  expressed,  shows  that,  in 
Patrick's  opinion,  Christ  died  as  his  substitute  on  the 
cross;  and  in  Place's  hymn,  which  was  wi-itten  in  the 
eighth  century,  in  which  the  leading  incidents  of  Patrick's 
life  are  related,  the  author  writes  of  our  missionary  thus : 
"He  preached  for  threescore  years  Christ's  cross  to  the 
tribes  of  the  Hibernians.  The  blood  of  Calvaiy  was  the 
theme  of  Patrick's  preaching,  and  of  his  followers  for  some 
ages  after  him." 

Patrick  taught  that  the  Lord's  Supper  was  emblematical 
of  Christ's  body  and  blood,  and  that  both  bread  and  wine 
were  to  be  partaken  by  communicants. 

This  was  the  doctrine  of  John  Scotus  even  in  the  ninth 
century,  viz.,  that  the  Eucharist  was  a  remembrancer  of 
the  Saviour's  body  and  blood — the  symbols  of  the  absent 
body  and  blood  of  Christ.  This  was  entirely  agreeable  to 
the  belief  of  the  church  in  primitive  times  and  the  doc- 
trine of  the  fathers.  This  was  the  belief  of  the  ancient 
British  and  Irish  Christians,  as  it  was  at  first  of  all  be- 


PATRICE'S  DOCTRINES.  191 

lievers.  Cominuiiion  in  both  kinds  was  the  i)ractice  of 
the  early  Irish  church  and  of  the  church  universal  for 
centuries  after  Patrick's  time.  This  is  the  true  interpre- 
tation of  the  statement  made  by  Patrick  to  the  daughters 
of  King  Laoghaire  who  were  converted  through  his  in- 
structions. "  Ye  cannot  see  Christ  unless  ye  first  taste  of 
death,  or  unless  ye  receive  Christ's  body  and  his  blood." 
This  statement  unquestionably  represents  the  practice  of 
St.  Patrick  and  of  the  Irish  church  for  ages.  The  body 
and  blood  are  the  bread  and  wine  of  the  Lord's  Supper, 
which  are  spoken  of  by  the  Saviour  as  his  body  and 
blood,  because  they  are  figures  of  them,  and  in  the  inci- 
dent referred  to  both  were  given  to  the  daughters  of  an 
Irish  king.  Patrick  taught  the  way  of  salvation  by  faith 
in  Christ  alone. 

In  the  earliest  Christian  writers  of  Ireland  there  is  no 
hint  given  of  any  intercessor  but  Christ.  They  rejoiced 
in  justification  by  faith  alone,  and  continually  insisted 
upon  holy  hearts  and  hves.  In  a  brief  reference  to  Pat- 
rick's sermon  before  Laoghaire  the  king  and  nobles  of 
Tara,  in  Muirchus's  "  Life  of  Patrick,"  wi-itteu  in  the  sev- 
enth century,  it  is  stated  that  when  Patrick  appeared  be- 
fore this  distinguished  assembly,  Dubbthac,  the  chief  poet, 
alone  among  the  Grentiles  arose  to  his  honor ;  and  he  first 
on  that  day  believed  in  God,  and  it  was  "imputed  unto  him 
for  righteousness,"  or  justification.  Justification  by  faith 
was  held  with  the  strictest  pui-ity  by  Patrick  and  by  many 
Celtic  believers  in  Britain  and  Ireland  at  this  period. 

These  doctrines,  and  others  revealed  in  God's  Word, 
were  all  held  and  taught  by  Patrick  and  his  successors  for 


192  THE  STORY  OF  ST.  PATRICK. 

mauy  years  in  Ireland.  He  recognized  that  God  was  the 
source  of  all  grace  through  Jesus  Christ  alone.  He  felt 
that  God  had  come  to  him  at  Slemisli  as  he  did  to  Jacob 
at  Bethel,  where  he  had  a  vision  of  angels  and  heard  en- 
couraging words,  and  which  he  ever  afterward  knew  as 
Bethel,  the  house  of  God ;  and  Patrick,  after  his  vision  and 
encouraging  call  to  mission  work,  looked  on  the  Slemish 
mountain  side  as  the  scene  of  God's  grace,  where,  like  the 
prodigal,  he  came  to  himself  and  said,  "  I  will  arise  and  go 
to  my  Father."  This  led  him  to  a  constant  reliance  upon 
the  gi-ace  and  Spirit  of  God.  He  wrote  in  his  "Confes- 
sion," "  I  can  accomplish  nothing  unless  my  Lord  himself 
should  give  it  to  me.  It  was  not  my  grace,  but  God,  who 
overcame  me,  that  I  should  come  to  the  Hibernian  nations 
to  preach  the  gospel."  "  Therefore  I  am  much  indebted  to 
God  who  gave  me  such  great  grace  that  many  were  born 
again  of  God." 

These  doctrines  held  and  preached  led  him  to  a  life  of 
personal  humility  before  God.  The  scriptural  doctrine  of 
sin  and  of  expiation  by  Christ,  which  Patrick  held,  pro- 
duced this  fi-uit  in  his  soul.  He  was  humble  and  meek  as 
a  little  child  before  God.  A  sweet  spirit  of  self-abasement 
breathes  everywhere  through  his  writings.  "  I  am  noth- 
ing," he  seems  every whei'e  to  say — "  Christ  is  everything." 
This  is  what  he  felt,  and  this  is  what  he  wrote.  He  was 
therefore  distinguished  for  his  simple  and  unaffected 
piety. 

His  language  everywhere  betokens  this  spirit — such 
language  as  this :  "  I  believe  I  was  aided  by  Christ  my 
Lord,  and  his  Spirit  was  then  crying  out  for  me."    He  was 


PATRICE'S  DOCTRINES.  193 

consequently  one  of  the  humblest  men  that  ever  lived. 
After  he  had  wielded  an  influence  in  Ireland  greater  than 
any  man  who  preceded  him,  and  at  his  death  looking  back 
on  the  wonderful  missionary  work  he  had  accomplished,  he 
uses  expressions  indicating  the  greatest  lowliness  of  mind. 
It  was  the  belief  in  these  doctrines  also  that  caused  his 
unselfishness  to  shine  conspicuously  throughout  his  genu- 
ine wi'itings.  He  certainly  owed  nothing  to  the  people  in 
Ireland  to  whom  he  came  to  preach  Chi-ist,  and  for  at  least 
fifty  years  he  labored  night  and  day  among  them  without 
pecuniary  reward. 

Patrick  never  speaks  of  any  mediator  but  Christ,  who  is 
all-sufficient.  He  speaks  of  him  in  his  "  Confession "  as 
our  "  Redeemer,  who  gave  his  life  for  us,"  and  in  his  Epis- 
tle to  Coroticus  as  "  He  who  was  crucified  and  put  to  death 
for  his  people."  And  in  his  Hymn  he  speaks  of  the  "  virtue 
of  his  intercession  and  of  the  ineffable  glory  of  that  peren- 
nial life  which  is  in  Christ  Jesus  our  Lord."  Patrick 
declares  in  the  same  Hymn  what  he  needs  to  protect  him 
in  every  peril  is  "  Christ  within  him,  Christ  before  him," 
etc.,  and  closes  that  Hymn  with  the  words. 

Salvation  is  the  Lord's ; 
Salvation  is  the  Lord's ; 
Salvation  is  Christ's. 
Let  thy  salvation,  O  Lord,  be  ever  with  us ! 

In  teaching  salvation  by  faith  in  Christ  and  in  him 
alone,  he  was  particularly  fond  of  quoting  the  Scripture, 
"  He  that  believeth  and  is  baptized  shall  be  saved,  but  he 
that  believeth  not  shall  be  condemned."  He  urgently  in- 
sisted also  upon  the  necessity  of  regeneration  and  sanetifi- 


194  ^^^  STOBT  OF  ST.  PATEICK. 

cation  by  the  Holy  Spirit.  He  refers  to  tlie  new  birth 
again  and  again,  and  speaks  of  "many  people  through 
him  having  been  born  to  God";  while  he  represents  the 
Christian  life  as  a  "  living  sacrifice,"  a  complete  consecra- 
tion of  ourselves  to  (rod  which,  however,  divine  grace  can 
alone  enable  us  to  offer.  Nor  was  his  teaching  about  the 
observance  of  the  Sabbath  and  the  worship  of  God  less 
strict.  In  the  early  Irish  church  this  day  was  devoted  to 
the  divine  service,  and  its  sanctity  most  strictly  guarded. 
By  the  ancient  Brehon  Law  the  people  were  required  to 
give  "  every  seventh  day  of  the  year  to  the  service  of 
God."  This  is  really  the  requirement  of  the  fourth  com- 
mandment of  the  Decalogue,  and  it  is  stated  in  an  early 
life  of  St.  Patrick  that  from  vespers  on  Saturday  night 
until  the  third  hour  on  Monday,  Patrick  did  not  travel 
from  place  to  place  on  the  seventh  day,  but  stayed  where  he 
was,  and  Saturday  night  was  observed  as  a  part  of  Sun- 
day. The  early  Irish  Christians  would  not  work  on  Sun- 
day, and  Patrick  insisted  on  a  total  cessation  of  all  labor. 
Wherever  his  followers  and  disciples  were  when  they  heard 
■the  sound  of  the  vesper-bell  on  Saturday,  they  instantly 
ceased  working,  and  remained  wherever  they  were  till 
Monday  morning,  spending  the  whole  of  the  Lord's  Day 
in  religious  services. 

Image  worship,  as  well  as  the  worship  of  saints  or 
angels,  was  peremptorily  forbidden,  and  those  were  con- 
demned who  thought  they  had  found  out  a  way  "  whereby 
the  invisible  God  might  be  worshiped  by  a  visible  image," 
and  it  was  expressly  taught  that "  to  adore  any  other  besides 
the  Father,  the  Son,  and  the  Holy  Ghost,  is  the  crime  of 


PATRICK'S  DOCTRISES.  I95 

impiety."  There  is  no  mention  in  Patrick's  teaching  of 
auricular  confession,  invocation  of  saints,  purgatory,  or 
any  of  the  distinctive  dogmas  of  the  Romish  church. 
None  of  these  had  a  place  in  the  creed  of  St.  Patrick  or  in 
the  teaching  of  the  early  Irish  church. 

Meek,  simple  followers  of  the  Lamb, 
They  lived  and  spake  and  thought  the  same ! 
Brake  the  commemorative  bread. 
And  drank  the  Spirit  of  their  Head. 

On  God  they  cast  their  every  care ; 
Wrestling  with  God  in  mighty  prayer, 
They  claimed  the  grace  through  Jesus  given ; 
By  prayer  they  shut  and  opened  heaven. 

To  Jesus  they  performed  their  vows, 
A  little  church  in  every  house ; 
They  joyfully  conspired  to  raise 
Their  ceaseless  sacrifice  of  praise. 


CHAPTER  XXIX. 

THE  RISE  OF  MONASTICISM. 

A  little  holy  hermitage  it  was, 

Down  iu  a  dale,  hard  by  a  forest  side, 
Far  from  resort  of  peoijle  that  did  pass 

In  travel  to  aud  fro ;  a  little  wide 

There  was  an  holy  chaj^el  edifyde, 
Wherein  the  hermit  duly  wont  to  say 

His  holy  things  each  morn  and  eventide ; 
There,  by  a  crystal  stream,  did  gently  play. 
Which  from  a  sacred  fountain  welled  forth  alway. 

Spenser. 

Before  we  attempt  to  delineate  the  church  founded  by 
Patrick  in  Ireland,  it  will  aid  in  the  understanding  of  some 
of  its  peculiarities  if  we  briefly  sketch  the  origin  and 
progress  of  monasticism,  that  characterized  many  of  the 
early  churches  of  Christianity. 

Paul,  a  native  of  the  Lower  Thebais,  in  Egj'pt,  is  gen- 
erally regarded  as  the  first  Christian  hermit ;  and  it  is  cer- 
tain that  he  was,  at  least,  the  most  distinguished  of  the 
age  in  which  he  lived.  Mild,  modest,  learned,  and  emi- 
nently pious,  he  fled  into  the  desert,  a.d.  251,  to  escape  the 
bloody  persecution  of  the  Emi^eror  Decius.  Finding  there, 
in  a  rock,  some  spacious  caverns,  which  were  said  to  have 
been  the  retreat  of  money-coiners  in  former  days,  he  chose 
one  of  them  for  his  dwelling.     A  bright  spring  supi^lied 

196 


•     THE  RISE   OF  MONASTICISM.  I97 

him  with  water,  while  the  fruit  of  a  neighboring  pahn- 
tree  furnished  his  food,  and  its  leaves  his  raiment.  When 
he  entered  upon  this  mode  of  life  he  was  only  in  his 
twenty-second  year ;  yet,  after  the  persecution  had  ceased, 
the  attractions  of  the  world  did  not  wean  him  from  soli- 
tary contemplation ;  for  we  are  told  that  he  thus  contin- 
ued during  ninety  years,  praying,  fasting,  and  meditating 
on  the  sublimest  themes  that  can  occupy  the  mind. 

This  brief  sketch  of  the  life  of  Paul  may  give  a  general 
idea  of  the  habits  of  the  whole  class  to  which  he  belonged. 
There  are,  altogether,  twenty-four  "fathers  and  saints  of 
the  desert"  enumerated  by  the  Roman  church,  as  distin- 
guished for  their  holy  living,  in  the  fourth  century.  How 
erroneous  their  conception  of  the  spirit  of  the  gospel! 
Man  was  made  for  society,  not  for  solitude.  God  has  en- 
joined upon  us  the  performance  of  duties  that  never 
can  be  discharged  by  a  hermit  in  his  cave.  Abandoning 
all  idea  of  being  iiseful  in  his  generation,  he  resembles 
the  servant  in  the  parable  who  hid  his  talent  in  the  earth. 
A  hermit  is  the  very  personification  of  selfishness;  and 
selfishness  is  utterly  at  variance  with  the  open-hearted 
generosity  and  disinterested  benevolence  inculcated  in 
the  Bible.  So  complex  is  the  spiritual  structure  of  the 
heart,  it  is  often  difficult  to  discover  in  what  part  of  the 
machinery  the  moving  power  lies.  A  man  may  deceive, 
not  only  his  neighbors,  but  himself,  by  plausible  phrase- 
ology. Paul  and  his  brother  eremites  supposed  that,  by 
retiring  from  society  and  emplojnng  themselves  con- 
stantly in  a  routine  of  strict  observances,  they  in  the 
highest  sense  devoted  themselves  to  God  and  sustained 


jgg  THE  STORT  OF  ST.  PATRICK. 

the  character  of  saiuts.  They  appear  to  have  forgotten 
that  it  was  a  part  of  true  religion  "  to  visit  the  fatherless 
and  widows  in  their  affliction,"  as  well  as  "  to  keep  them- 
selves unspotted  from  the  world." 

St.  Antony,  the  contemporary  of  Paul,  was  born  a.d. 
251,  at  Coma,  a  village  in  Upper  Egypt.  His  parents,  who 
were  wealthy  Christians,  brought  him  up  "  in  the  nurture 
and  admonition  of  the  Lord";  and  he  was  remarkable, 
from  childhood,  for  filial  obedience  and  strict  observance 
of  the  duties  required  by  the  church.  Before  he  had  com- 
pleted his  twentieth  year  he  found  himself  an  orphan, 
possessed  of  a  considerable  estate,  and  intrusted  with  the 
care  of  an  only  sister.  Having  resolved  that  they  both 
should  devote  their  lives  exclusively  to  religion,  he  made 
over  a  part  of  his  property  to  the  state,  and  sold  what 
remained  for  the  benefit  of  the  poor.  He  then  placed  his 
sister  in  "  a  house  of  virgins,"  and  Athanasius  tells  us  that 
St.  Antony  visited  her  long  afterward,  in  her  old  age, 
when  she  had  become  superior,  or  "mistress  of  many 
virgins."  From  this  it  is  inferred  that  the  most  ancient 
religious  house  was  a  nunnery,  as  history  records  that 
the  first  organization  of  male  devotees  was  subsequently 
established  by  St.  Antony  himself. 

After  having  passed  about  thirteen  years  in  the  neigh- 
borhood of  his  native  village,  he  crossed  the  eastern  branch 
of  the  Nile  and  took  up  his  abode  in  the  ruins  of  an  old 
castle  among  the  mountains.  Excepting  the  person  who 
carried  bread  to  him  once  in  every  six  months,  he  very 
rarely  saw  a  human  being  in  this  remote  solitude  for  the 
space  of  twenty  years,  at  the  close  of  which  period  he 


THE  RISE   OF  ilONASTICISil.  199 

left  his  vetirement  and  founded  the  first  monastery.  This 
he  did  at  Phaium,  near  Aphroditopolis,  in  Heptauomis,  or 
Middle  Egypt.  This  institution,  during  its  earlier  prog- 
ress, comprehended  only  a  few  anchorets,  living  in  sepa- 
rate cells  within  a  short  distance  of  one  another,  and  thus 
constituting,  collectively,  what  was  called  a  Laura.  They 
probably  met  together,  at  intervals,  for  mutual  counsel 
and  edification ;  but  their  general  habits  were  those  of 
solitaires.  This  appears  to  have  been  the  first  step  toward 
association.  To  live  in  perpetual  solitude  was  a  self- 
inflicted  punishment  of  such  intolerable  severity  that  few 
could  endure  it;  and  the  devotees  accordingly  began  to 
inquire  whether  they  could  not  attain  the  same  ends  with 
some  relaxation  of  the  rules  by  which  they  had  at  first 
thought  it  expedient  to  bind  themselves.  The  result  of 
this  inquiry  was  the  Laura.  The  next  step  was  to  leave 
the  caves  of  the  rocks  and  inhabit  separate  cells  in  one 
edifice,  or  monastery.  The  third  and  last  step  was  to 
abandon  entirely  the  idea  of  living  in  solitude,  and  form 
a  religious  society,  or  Ca'Hohimn,  which  was  governed  by 
an  Ahhot,  according  to  particular  rules. 

In  this  way,  it  is  believed,  the  monastic  system  was 
gradually  developed.  It  originated  in  rigid  adlierence  to 
a  manner  of  life  which,  being  contrary  to  nature,  could 
not  permanently  be  maintained.  Modifications  were  there- 
fore introduced ;  and,  as  men  love  extremes,  the  monk  in 
after-ages,  instead  of  dwelling  in  a  lonely  rock  and  living 
on  herbs,  degenerated,  in  some  parts  of  the  world  at  least, 
into  the  most  boisterous  of  boon  companions — became,  in 
fact,  a  scientific  epicure  and  a  jolly  bacchanalian. 


200  THE  STOUT   OF  ST.  PATRICE. 

St.  Antony,  however,  exhorted  his  monks  rigorously  to 
perform  the  duty  of  self-examination  before  retiring  to 
rest ;  to  despise  the  vanities  of  the  world  and  reflect  con- 
stantly upon  heaven ;  to  spend  every  day  of  their  life  as  if 
they  knew  it  to  be  the  last ;  to  cultivate  assiduously  a  holy 
fervor ;  and  to  be  at  all  times  prepared  to  repel  the  assaults 
of  the  devil. 

The  principal  founders  of  monastic  orders,  in  the  fourth, 
fifth,  and  sixth  centuries,  after  St.  Antony,  were  St.  Pacho- 
mius,  St.  Basil,  St.  Augustine,  St.  Benedict,  and  St.  Maur. 

One  cause  for  the  rise  of  monasticism  in  the  days  of 
primitive  Christianity  was  undoubtedly  the  persecutions 
to  which  the  followers  of  Jesus  were  subjected.  These 
persecutions  were  so  severe  and  relentless  that  they  were 
compelled  to  abandon  their  worldly  pursuits,  to  deny 
themselves  the  comforts  of  society,  and  to  flee  for  their 
lives  into  secluded  places  where  they  might  be  safe  from 
the  violence  of  the  oppressor.  These  pious  people  some- 
times became  so  much  attached  to  the  mode  of  life  which 
tyranny  had  compelled  them  to  adopt  that  when  persecu- 
tion ceased  they  still  remained  in  retirement,  and  became 
enamoured  with  the  advantages  of  solitude,  and  regarded 
it  as  so  conducive  to  the  development  of  religious  char- 
acter that  they  separated  from  the  little  bands  with  which 
they  were  associated  as  companions  in  tribulation,  and 
thenceforth  led  the  lives  of  hermits.  Those  who  enter- 
tained more  moderate  views  concerning  the  necessity  of 
lonely  meditation  formed  themselves  into  societies  under 
the  government  of  a  superior,  erected  monasteries  in  pic- 
turesque localities,  observed  certain  rules  laid  down  by  the 


THE  BI/fE   OF  ilONASTICISM.  201 

founder,  and  wore  a  uniform  dress  to  distinguish  tlieui  as 
members  of  that  particular  brotherhood.  The  luxury  and 
profligacy  of  the  Eoman  empire  also  alienated  the  most 
earnest  disciples  of  the  cross  from  taking  their  part  in 
things  around  them,  and  drove  them  far  from  the  haunts 
of  men.  But  the  causes  that  led  to  monasticism  were 
many  and  complex.  The  monastery  to  the  timid  and  in- 
dolent was  a  refuge  from  the  storms  of  life,  to  the  weak 
and  wavering  it  was  a  prop  and  defense  against  them- 
selves, to  the  fanatic  it  was  a  short  and  speedy  way  to 
heaven,  to  the  ambitious  it  was  a  pedestal  from  which  to 
look  down  on  the  rest  of  mankind,  and  to  persons  of  noble 
temperament  it  was,  as  it  seemed  to  them,  the  way  to 
attain  to  counsels  of  jjerfection. 

Such,  it  is  believed,  was  the  origin  of  monasticism,  that 
gigantic  system  of  hypocrisy  and  delusion  which  ultimately 
spread  over  Europe  and  wields  in  many  countries  such  an 
influence  still.  It  cannot,  however,  be  denied  that,  among 
the  earlier  ascetics  especially,  there  was  much  cordial  sym- 
pathy and  genuine  piety,  and  many  whose  views  did  honor 
to  their  intellect  and  whose  unfeigned  devotion  proved  the 
honesty  of  their  hearts.  This  life  of  seclusion,  it  should  be 
remembered,  was  not  the  product  of  Christianity,  but  its 
adopted  child.  It  came  in  from  without.  It  was  in  keeping 
with  Eastern  tastes,  had  its  ancestry  in  the  Essenes  and 
other  similar  Oriental  mystics,  and  found  its  exemplars  in 
Elijah  and  John  the  Baptist.  A  monastery  was  at  first  the 
cave  of  a  solitary  hermit ;  then  in  Lower  Egj'pt  two  were 
together  in  one  cell ;  and  then  in  Thebald  each  cell  con- 
tained three  monks.      They  soon, began  to  arrogate  to 


202  ^'^^'  STOUT  OF  sr.  pa  thick. 

themselves  the  term  "rehgious,"  aud  admission  to  the 
monastery  was  termed  "conversion."  Pride  very  soon 
became  the  besetting  sin  of  the  cloister.  Amljition  and 
covetousness  crept  in  among  those  who  had  renounced 
the  world,  its  pomps  aud  vanities;  sensuality  assailed 
those  who  had  retired,  as  they  had  hoped,  to  a  safe  distance 
from  the  temptations  of  the  flesh ;  and  sometimes  religious 
melancholy  and  even  downright  insanity  were  induced  by 
the  loneliness  and  silence  of  the  cell.  Monks,  as  a  rule, 
were  fanatics  either  for  orthodoxy  or  for  heresy.  They 
often  became  frenzied  theologues,  and  listened  eagerly  for 
the  rumors  of  polemical  controversy,  and  rushed  out  into 
the  fray  not  as  peacemakers  but  as  combatants.  They 
claimed  for  themselves  an  authority  above  that  of  bishops, 
emperors,  councils. 

The  growing  reverence  for  celibacy  in  the  fourth  cen- 
tury aided  mouasticism  to  make  its  way  into  almost  every 
province  of  the  Eoman  empire,  and  enormous  commu- 
nities of  monks  were  founded  in  rude  organizations.  Not- 
withstanding the  rapid  growth  of  monasticism  in  some 
places,  it  had  many  and  grave  difficulties  to  contend  with 
in  others.  The  very  enthusiasm  in  its  favor  by  some 
intensified  bitterness  and  antagonism  in  others.  The  aus- 
terities practised  in  the  cells,  sometimes  causing  death, 
provoked  poj^ular  protests,  and  jibes  and  jeers  wei-e  ex- 
cited by  the  pale  faces  aud  somber  dress  of  the  monks  in 
the  streets,  while  the  civil  power  regarded  with  jealousy 
the  absorption  of  so  many  of  its  citizens  from  the  duties  of 
life  and  from  all  participation  of  a  social  and  political  nature. 

Fi'om  the  first  there  was  a  marked  contrast  between 


THE  JUSE   OF  MOXASriClSM.  203 

Eastern  and  Western  mouasticism.     The  dreamy  quietism 
of  the  East  preferred  silent  contemplation  of  the  unseen 
world  to  labor  and  toil.     Its  self-mortification  was  passive 
rather  than  active.     So  far  as  it  prescribed  work  at  all,  it 
was  more  as  a  safeguard  of  the  soul  against  the  snares 
which  Satan  spreads  for  the  unoccupied  than  with  a  view 
to  benefiting  others.     Weaving  mats  and  baskets  of  osiers 
was  aU  that  was  required  as  a  harmless  way  of  passing 
the  time,  or  of  busying  the  fingers  while  the  thoughts 
were  fixed  on  vacancy.     The  soft  and  genial  climate,  too, 
spared  the  Asiatic  the  trouble  of  providing  for  his  own 
daily  wants  and  those  of  his  brethren  with  the  sweat  of 
his  brow.     The  same  habit  of  indolent  abstraction  held 
him  back  from  those  Uterary  pursuits  which  were  in  many 
instances  the  redeeming  characteristic  of  the  gi-eat  mon- 
asteries of  the  West,  even  when  they  gave  the  rein  to  an 
abstruse  and  bewildering  disputativeness  which  contin- 
ually evolved  materials  for  more  disputing. 

In  Europe  it  was  quite  otherwise.  There,  even  within 
the  walls  of  the  monastery,  was  the  ever-present  sense  of 
the  necessity  and  blessedness  of  exertion.  There  the 
monk  was  not  merely  a  worker  among  other  workers,  but 
by  his  vocation  led  the  way  to  enterprises  of  danger  and 
difficulty.  Whatever  time  remained  over  and  above  the 
stated  hours  of  prayer  and  study  was  for  manual  labors 
of  a  useful  kind,  as  farming,  gardening,  building,  out  of 
doors;  and  within  the  house,  for  calligraphy,  painting,  etc. 
The  monks  in  Europe  were  the  pioneers  of  culture  and 
civilization  as  well  as  of  religion;  usually  they  were  the 
advance  guard  of  the  hosts  of  art,  science,  and  literature. 


204  THE  STORY  OF  ST.  PATRICK. 

From  this  radical  divergence  of  thought  and  feeling  two 
main  consequences  naturally  followed :  a  less  sparing  and 
more  generous  diet  was  a  necessity  for  those  who  were 
bearing  the  fatigue  of  the  day  in  a  way  of  which  their 
Eastern  brethren  could  form  no  idea ;  a  more  exact  and 
more  minute  arrangement  of  the  hours  of  the  day  was  a 
necessity  for  those  who,  instead  of  wanting  to  kill  time, 
had  to  economize  it  to  the  best  of  their  ability.  — 

In  the  islands  of  the  West,  by  their  position  and  by 
other  eircuna stances  removed  from  immediate  contact 
with  Central  Europe,  the  coiu'se  of  events  was  somewhat 
different.  In  the  monasteries  there,  discipline  was  lax. 
The  fervent  temperament  of  the  Celts  was  in  itself  less 
patient  of  control,  less  amenable  to  discipline.  Monks 
living  in  cells  apart  from  the  monasteries  were  not  dis- 
countenanced nor  supervised  in  Ireland  as  on  the  Conti- 
nent. The  chai'acter  of  the  monasteries  there,  and  of  their 
ecclesiastical  organization,  tended  to  make  the  monastery 
less  dependent  on  its  bishop.  Originally  the  chieftains  of 
the  clan  or  tribe,  even  after  its  conversion  to  Christianity, 
exercised  a  patriarchal  authority  in  spiritual  as  well  as  in 
temporal  matters ;  and  as  the  convent  establishments  grew 
in  number  and  importance,  the  headshii:)  of  them  was  still 
retained  generally  in  the  family  of  the  chieftain,  the  office 
of  the  abbot,  like  the  office  of  the  bard,  who  was  usually 
found  in  every  Celtic  monastery,  being,  as  a  rule,  heredi- 
tary. This  provision  for  the  continuance  of  the  supremacy 
we  have  explained  elsewhere.  The  Bible  in  this  matter 
does  not  appear  to  have  been  consulted,  or  if  consulted,  its 
counsels  were  disregarded. 


K' 


THE  RISE   OF  MONASTICISM.  205 


The  Bible. 

Happiest  they  of  human  race 
To  whom  God  has  gi-anted  gi'ace 
To  read,  to  fear,  to  hope,  to  pray, 
To  lift  the  latch  and  find  the  way ; 
Better  had  they  ne'er  been  born 
Who  read  to  doubt,  or  read  to  scorn. 


CHAPTER  XXX. 

THE   CHUECH   OF   ST.  PATRICK. 

The  Bible. 

Study  it  carefully, 

Think  of  it  prayerfully, 
Deep  iu  our  hearts  let  its  pure  precepts  dwell ; 

Slight  not  its  history, 

Ponder  its  mystery — 
None  can  e'er  prize  it  too  fondly  or  well. 

Accept  the  glad  tidings. 

The  warnings  and  chidings, 
Found  in  this  volume  of  heavenly  lore ; 

With  faith  that's  unfailing, 

And  love  all-prevailing. 
Trust  in  its  promise  of  life  evermore ! 

The  church  of  St.  Patrick  was  from  its  beginning  monas- 
tic, as  we  learn  from  a  passage  in  his  "  Confession."  But 
the  early  Irish  monasticism  was,  as  we  shall  see,  unlike  that 
known  at  a  later  pei'iod.  It  is  not  possible  to  fix  the  date 
of  the  first  monastery  in  Ireland  deserving  of  the  name.  A 
monastery  was  founded  by  Comghall  at  Bangor,  County 
Down,  about  540  a.d.,  which  is  the  second  oldest  in  Ire- 
laud.  The  name  Bangor  is  derived  from  Banchor  or  Bane 
Choraidh,  "  The  White  Choir,"  and  was  oi'iginally  called 
"  The  Vale  of  Angels,"  as  well  as  "  The  City  of  the  Saints." 

206 


THE   CHURCH  OF  ST.  PATRICE.  207 

This  monastery  was  an  abbey  of  regular  canons,  whose 
fame  for  learning  spread  throughout  Europe,  and  its 
school,  over  which  Carthagus  presided,  became  so  cele- 
brated that  students  from  all  parts  of  the  world  resorted 
to  it.  When  Alfred,  the  most  renowned  of  all  Anglo- 
Saxon  kings,  founded  the  University  of  Oxford,  he  pro- 
cured the  principal  professors  from  this  great  seminary. 
[_The  special  occupation  of  the  inmates  in  these  early 
schools  was  the  study  of  the  Scriptures.  Many  of  these 
did  not  dwell  in  the  monastery,  but  lived  in  then-  own 
houses  with  their  wives  or  families,  like  other  men.  Many 
of  them,  at  least,  were  men  who,  retiring  from  the  common 
employments  of  the  world,  dedicated  themselves  to  reli- 
gious studies  and  devotion,  and  who  within  their  own 
houses  led  stricter  lives  than  others.  In  those  days  many 
went  by  the  name  of  monks  who  were  married  men,  had 
children,  and  possessed  property.  The  rules  of  monastic 
life  in  that  early  day  did  not  oblige  a  man  to  renounce 
either  his  possessions  or  his  married  state.  He  might 
possess  and  use  both,  if  he  pleased,  without  any  ecclesias- 
tical censure.  These  were  the  kind  of  "  monks  and  virgins 
of  Christ "  of  whom  Patrick  makes  mention  in  his  "  Con- 
fession " — those  who  lived  in  their  own  houses,  and  only 
differing  from  other  Christians  by  special  consecration  to 
God. 

Such  persons  had  a  cottage  or  neighborhood  meeting 
for  prayer  and  Bible  reading  and  study.  These  devoted 
disciples,  "  living  sacrifices  to  Christ,"  rendered  noble  ser- 
vice in  the  evangelization  of  Ireland  and  in  building  up 
Patrick's  converts  in  scriptui'al  knowledge. 


208  THE  STORY  OF  ST.  VATRICK. 

Patrick's  "mouks  and  vii-gius  of  Christ,"  married  or 
unmarried,  were  of  those  of  whom  the  beloved  disciple 
writes  in  the  Book  of  Eevelation  as  constituting  "the 
Bride,  the  Lamb's  wife,"  to  whom  her  heavenly  Hus- 
band was  "  the  chief  among  ten  thousand  and  altogether 
lovely." 

These  schools  were  not  only  theological  seminaries,  but 
were  also  home-missionary  societies.  Bangor  sent  forth 
its  students  to  all  the  surrounding  country,  where  in  many 
places  there  was  much  destitution  from  the  poverty  of 
the  mountain  soil  along  the  Antrim  coast.  To  the  in- 
habitants of  these  parts  the  ministers  of  Bangor  preached, 
and  with  them  they  prayed  and  read  the  Scriptures,  in 
mountain  huts,  in  fishermen's  cottages,  and  often  in  the 
presence  of  large  congregations. 

These  Bangor  ministers  supported  themselves  by  the 
labor  of  their  hands,  and  frequently  gave  assistance  to  the 
poor.  This  Bangor  home-missionary  school  also  founded 
large  numbers  of  other  institutions  of  its  own  order, 
preaching  the  gospel  over  extensive  regions  of  the  north 
of  Ireland,  literally  without  cost,  and  among  a  people  who 
had  scanty  if  any  means  of  paying  for  it.  This  was  one 
of  the  noble  fruits  of  Patrick's  earliest  mission  work.  But 
these  schools  fostered  also  a  foreign-missionary  spirit.  It 
may  have  been  at  such  a  school  in  Britain  that  Patrick 
became  first  imbued  with  a  missionary  spirit  which  led 
him  to  respond  so  heartily  to  God's  call  to  preach  to  the 
foreign  Irish  pagans ;  and  when  Patrick  was  blessed  with 
such  success  in  his  work,  many  hundreds  of  pious  Irish- 
men were  led  both  in  that  age  and  afterward  to  ask.  Could 


THE   CHURCH  OF  ST.  PATRICK.  209 

not  we  with  God's  blessing  accomplish  as  much  among 
some  of  the  idolatrous  peoples  of  the  continent  of  Europe  I 
Though  monasticism  flourished  in  the  British  Isles  be- 
fore the  mission  of  Augustine  to  England  in  596,  yet  the 
Roman  missionaries  on  their  arrival  received  anything 
but  a  cordial  welcome  from  their  British  brethren.  There 
was  a  feeling  of  mutual  distrust  and  hostility,  because  of 
the  differences  which  existed  in  ritual,  costume,  etc.  There 
was  i^robably,  as  we  have  seen,  an  organized  church  in 
Britain  in  the  fourth  century.  There  were  then  many 
populous  towns  and  some  of  the  culture  of  a  rich  Ro- 
man province.  The  intercourse,  partly  commercial  and 
partly  hostile,  which  took  place  between  Britain  and  Ire- 
land in  the  thii'd  and  fom-th  centuries  could  scarcely  have 
failed  to  introduce  Christianity  into  Ireland,  and  medieval 
Avriters  state  that  Christianity  existed  in  Ireland  before 
St.  Patrick.  But  the  church  which  grew  out  of  these 
earlier  Christian  efforts  appears  to  have  been  principally, 
if  not  altogether,  confined  to  the  south  of  Ireland;  the 
province  of  Munster  forming  an  independent  kingdom  at 
this  period,  or  at  least  having  but  little  political  connection 
with  the  other  provinces.  This  church  which  gi-ew  up  in 
the  south  of  Ireland,  though  the  offspring  of  the  British 
church,  must  necessarily  have  adapted  itself  to  the  politi- 
cal and  social  organization  of  the  country,  which  was 
altogether  tribal,  and,  there  being  no  walled  towns,  had 
none  of  the  elements  of  municipal  government  which  had 
molded  the  church  organization  elsewhere.  By  the  sub- 
sequent conversion  of  the  rest  of  Ireland  by  St.  Patrick 
this  organization  was  merely  extended,  not  changed.    The 


210  THE  STORY  OF  ST.  PATRICE. 

spirit  and  laws  of  clauship,  therefore,  gave  shape  and  form 
to  the  external  framework  of  the  church  founded  by  St. 
Patrick.  The  salient  characteristics  of  that  framework  are 
instructive  and  interesting. 

The  church  established  by  Patrick  was  not  suhject  to  y 
the  jurisdiction  of  the  Bishop  of  Rome.  The  independence 
of  the  Irish  church  in  relation  to  Rome  continued  for  cen- 
turies after  Patrick's  time.  It  was  not  until  near  the  end 
of  the  seventh  century  that  any  in  Ireland  conformed  even 
to  the  Romish  usages  at  Easter,  and  it  was  not  until  the 
end  of  the  eleventh  century  that  Roman  rule  made  its  way 
through  the  instrumentality  of  Danish  invaders. 

Another  feature  that  distinguished  the  early  Irish  church 
was  its  freedom  from  metropolitan  jurisdiction.  Though 
the  Abbot  of  Armagh  was  regarded  as  Patrick's  successor, 
and  as  such  was  held  in  honor,  he  had  no  jurisdiction  as  a 
primate  of  the  church.  He  may  have  been  eminent  in  his 
sphere,  but  that  sphere  was  limited,  and  not  coextensive 
with  the  church.  In  those  days  there  was  no  archbishop 
in  Ireland,  nor  was  there  any  diocesan  bishop  there.  Each 
bishop,  as  the  pastor  of  every  church  was  called,  acted  in- 
dependently of  any  outside  episcopal  jurisdiction,  and  was 
only  subject  in  a  measure  to  the  abbot  of  his  monastery, 
or  in  the  spirit  of  clanship  to  his  chieftain.  There  were 
no  dioceses  in  the  modern  meaning  of  the  word,  and  there 
were  not  even  parishes.  There  was,  however,  as  can  be 
easily  seen  from  this  condition  of  things,  a  great  multi- 
plicity of  bishops.  In  a  famous  document  believed  to 
have  been  written  in  the  eighth  century  it  is  recorded 
that  in  the  time  of  Patrick  the  clergy  were  "  all  bishops, 


THE   CHURCH  OF  ST.  PATRICE.  211 

famous  and  holy  and  full  of  the  Holy  Ghost,  350 
in  number,  and  founders  of  churches,"  and  "they  re- 
jected not  the  service  and  society  of  women."  In  an- 
other ancient  document  the  number  of  bishops  mentioned 
as  in  Ireland  at  this  time  is  "seven  times  fifty  holy 
bishops."  Another  ancient  author  states  that  "Patrick 
erected  365  churches  and  ordained  365  bishops,"  while 
another  makes  the  number  370;  but  another  eminent 
document  asserts  that  Patrick  built  700  churches  and  or- 
dained 700  bishops.  If  Ireland  had  at  our  present  writing 
as  many  bishops  in  proportion  to  its  population  as  it  had 
in  those  days,  it  would  now  have  from  5000  to  10,000 
bishops,  according  as  we  fix  the  number  of  its  early  bish- 
ops at  350  or  700.  Well  may  an  eminent  historian  call 
the  episcopacy  of  that  early  period  "  a  eongi-egational  and 
tribal  episcopacy."  Another  author  affirms  that  in  towns 
and  cities  many  bishops  were  ordained  who  had  charge 
of  what  would  now  be  considered  contiguous  parishes. 
Moreover,  there  were  associations  of  bishops  who  lived 
together  in  gi'oups  of  seven.  One  authority  mentions  six 
such  groups  with  seven  bishops  in  each,  and  in  three  of 
these  groups  the  seven  bishops  were  brothers,  sons  of  one 
father.  Another  authority  gives  138  such  gi-oups  of  seven 
bishops  each,  and  in  many  instances  the  seven  were  sons 
of  one  father ;  and  the  same  authority  mentions  two  sets, 
each  of  150  bishops;  and  two  sets  more  of  350  bishops 
each,  and  also  that  Mochta,  the  abbot  of  Louth,  a  disciple 
of  St.  Patrick,  had  in  his  monastery  and  as  part  of  his 
"family"  there  100  bishops  and  300  presbyters.  It  is 
estimated  that  the  population  of  Ireland  then  numbered 


212  THE  STOUT  OF  ST.  PATRICK. 

about  200,000,  and  the  inquiry  naturally  arises,  Why,  in 
this  sparse  population  and  in  the  rude,  primitive  condition 
of  society  that  then  existed,  should  the  Irish  church  pro- 
vide such  an  immense  supply  of  clergy  for  home  service, 
and  also  send  them,  as  a  "  flood,"  over  other  countries  ? 

The  answer  is  probably  this,  that  there  was  an  earnest 
religious  spirit  prevalent  among  the  people,  and  also  a 
high  regard  for  the  clerical  ofl&ce,  and  there  was,  as  a 
result  of  this,  a  remarkable  law  in  the  Senchus  Mor,  or  / 
Brehon  code,  which,  as  we  have  seen,  St.  Patrick  assisted 
in  revising — a  law  probably  unparalleled  in  any  other 
church  in  Christendom — a  law  which  declared  "  that  every_ 
first  birth  of  every  human  couple,  the  mother  Ijeing  a  law;=— 
ful  wife,  belonged  to  the  church  " ;  and  that  if  there  were 
eleven  or  more  children  of  whom  fewer  than  ten  were  sons, 
the  church  was  entitled  to  a  second  sou.  This  was  evi- 
dently a  partial  Christianizing  of  the  Mosaic  law,  which 
declared  that  the  first-born  of  every  creature,  including 
the  first-born  of  man,  was  to  be  pi'esented  to  the  Lord  and 
given  to  Aaron  and  his  successors,  as  recorded  in  Exodus 
xiii.  2  and  in  Numbers  xviii.  15.  This  law  was  no  dead 
letter  in  the  early  Irish  church,  and  there  were  no  excep- 
tions allowed  in  its  operation.  It  applied  to  the  sons  of 
kings  and  chiefs  as  well  as  to  the  humblest  in  the  laud. 
In  pursuance  of  this  law,  the  young  persons  dedicated  to 
God  were  put  under  training  in  the  great  monastic  schools, 
which  were  the  colleges  of  that  time.  No  other  Christian 
church  in  Europe  claimed  such  rights  as  these  as  against 
the  whole  body  of  the  laity. 

It  is  interesting  to  contemplate  so  many  persons  called 


THE   CHURCH  OF  ST.  PATRICK.  213 

bishops  devoted  to  the  services  of  religion,  biit  it  may  be  in- 
quired, How,  in  the  midst  of  so  sparse  a  population,  were 
they  employed?    Many  of  them  were  doubtless  pastors  of 
congi-egations,  but  they  had  comparatively  no  jurisdiction, 
as  the  government  of  the  chiu'ch  was  principally  in  the 
hands  of  the  abbots.     The  Apostle  Paul  requires  that  a 
bishop  should  be  "  apt  to  teach,"  that  he  may  "  feed  the 
flock"  and  by  "sound  doctrine  both  exhort  and  convince 
the  gainsayers."     It  is  unquestionably  certain  that  the 
proper  functions  of  a  bishop  in  the  ancient  church  of  Ire- 
land were  regarded  as  those  of  teaching  and  preaching,  and 
of  giving  spiritual  instruction  and  comfort  in  their  visits 
from  house  to  house ;  but  doubtless  very  many  of  these 
bishops  were  also  engaged  professionally  in  the  communi- 
cation of  sacred  learning  in  the  monasteries  and  in  the 
schools  and  colleges  that  sprang  up  around  them.     Some 
of  these  Irish  bishops  attained  to  such  high  distinction  as 
instructors  in  both  theology  and  science  that  great  num- 
bers of  students  flocked  to  them  from  all  parts  of  Europe. 
Others  of  them  were  employed  as  scribes.     The  art  of 
printing  had  not  been  invented,  and  it  was  necessary  to 
copy  the  Scriptures,  that  copies  of  God's  Word  might  be 
accessible  to  those  who  had  become  converts  to  the  new 
faith ;  and  this  copying  process  was  carried  to  gi-eat  per- 
fection as  regards  both  the  style  of  the  text  and  its  illumi- 
nation.    This  was  a  work  of  the  greatest  importance  and 
one  of  the  most  honorable  in  which  any  one  could  engage ; 
and  all  this  work,  with  all  that  pertained  to  the  ornamen- 
tation, preservation,  and  protection  of  the  sacred  manu- 
scripts, was  almost  exclusively  in  the  hands  of  the  clergy. 


214  ^^^  STOUT  OF  sr.  Patrick. 

It  must  be  borne  in  mind  that  the  early  monasteries,  num- 
bering hundreds  in  all  in  the  British  Islands,  were  Bible 
schools  where  thousands  of  students  were  under  instruc- 
tion. Other  branches  of  study  were  pursued,  but  Bible 
knowledge  especially  was  sought.  Nearly  a  thousand  New 
Testaments  were  required  for  even  one  of  these  schools, 
allowing  one  Testament  to  three  or  four  students.  The 
Scriptures  also  were  supplied  to  the  many  churches  de- 
pendent upon  the  monasteries;  and  the  scribes  in  these 
monasteries  supplied  them  all.  The  copying  of  the  Scrip- 
tures reached  in  the  Irish  monasteries  its  greatest  perfec- 
tion in  the  beauty  of  the  writing  and  in  the  splendor  of 
the  ornamentation.  The  work  looked  more  like  the  work 
of  an  angel  than  of  a  man. 

Almost  innumerable  copies  of  the  Word  of  God,  in  Gos- 
pels, New  Testaments,  and  in  entire  Bibles,  were  made  in 
these  monasteries,  where  there  was  a  room  called  the  scrip- 
torium, or  copying-room,  which  varied  in  size  and  in  its 
activities  as  the  work  was  more  or  less  pressing,  but  in 
all  there  was  a  warm  love  for  the  Bible,  and  this  prayer 
was  often  offered  in  these  transcribing-rooms : 

"Vouchsafe,  O  Lord,  to  bless  this  scriptorium,  of  thy 
servants,  and  all  that  dwell  therein,  that  whatsoever  sacred 
writing  shall  be  here  read  or  written  by  them  they  may 
receive  with  understanding  and  bring  the  same  to  good 
effect,  through  our  Lord." 

Nor  was  the  work  in  these  monasteries  confined  to  copy- 
ing the  Scriptiu'es — the  earnest  examination  of  the  Scrip- 
tures by  these  students  often  resulted  in  expositions  of 
them.      These  expositions  became  numerous  and  were 


THE   CHL'IICH  OF  ST.  I'ATIUCK.  215 

freely  used.  One  of  these  learned  students  is  said  to  have 
written  short  notes  on  thirteen  of  Paul's  ei^istles,  another 
wrote  a  commentary  on  the  Psalms,  and  a  third  was  the 
author  of  a  solution  of  the  difficulties  of  the  Bible,  which 
he  called  "  The  Wonders  of  the  Scriptures."  Columbanus 
wrote  an  elegant  exposition  of  the  Book  of  Psalms;  Sedu- 
lius,  a  commentary  on  the  Epistles  of  Paul,  which  was 
Pauline  in  its  doctrine  and  excellent  in  its  practical  sug- 
gestions. Many  other  excellent  commentaries  were  written 
in  these  monasteries,  but  only  fragments  of  this  ancient 
literature  escaped  the  destructive  fury  of  the  Danes,  who 
commenced  their  ravages  in  795  a.d.  and  continued  them 
to  the  end  of  their  sway  in  Ireland.  It  is  sad  to  think 
these  places,  and  many  others  of  greater  renown,  were  all 
destroyed,  many  of  the  professors  and  students  slain,  and 
their  books  and  documents  burned,  by  pagans  who  lived 
in  the  surrounding  districts  of  Britain,  by  Anglo-Saxon 
heathen,  and  others.  The  godly  men  who  conducted  these 
schools  lived  near  to  God,  led  their  suffering  brethren  to 
the  only  Saviour  for  refuge  and  consolation,  built  churches 
and  colleges,  sent  out  ministers  everywhere  to  preach 
Christ  among  the  pagans,  made  and  circulated  thousands 
of  copies  of  the  Scriptures-,  cheered  the  peoj^le  as  they 
went  forth  to  battle  for  their  altars  and  their  homes, 
prayed  for  their  success,  ministered  to  the  wounded,  di- 
rected the  dying  to  the  Lord  of  life,  and  invoked  his  pro- 
tection upon  the  dear  ones  at  home. 

The  bishop  had  in  the  early  Irish  church  many  other 
duties  of  a  much  less  dignified  character  to  discharge  than 
in  copying  the  Scriptures.   In  rank  and  dignity  he  held  in 


216.  THE  STOKY  OF  ST.  PATRICK. 

those  days  a  position  subordinate  not  only  to  the  abbot  of 
the  monastery  but  also  to  its  reader ;  and  he  had  also  to  be 
the  companion  and  defender  of  some  one  who  was  going 
forth  on  a  missionary  tour.  St.  Patrick,  we  are  informed, 
Avas  accompanied  in  his  missionary  journeys  by  a  strong 
man  or  "champion,"  who  had  to  defend  him  from  his  enemies 
and  at  times  to  carry  him.  The  name  of  the  bishop  who 
discharged  this  duty  for  Patrick  is  a  matter  of  record,  and 
also  that  he  got  tired  of  his  work  and  settled  at  Clogher. 
Life  was  exposed  to  such  risks  in  those  times,  and  fighting 
was  so  common,  that  even  the  clergy  found  it  expedient 
to  learn  the  art  of  self-defense.  Monasteries,  too,  were 
obliged  to  have  their  champions  and  armed  retainers.  A 
bishop  of  our  day  would  not  likely  feel  at  home  filling 
such  a  position,  and  would  consider  it  not  consistent  with 
his  episcopal  functions  and  dignity. 

But  we  must  remember  that  the  ordination  in  this  early 
church  in  Ireland  was  neither  rigorous  nor  stringent.  It 
was  not  necessary  that  the  candidate  for  bishop  should 
have  been  previously,  as  required  now,  a  deacon  or  a  pres- 
byter, and  one  bishop  was  thought  sufiicient  to  confer  it ; 
nor  were  women  excluded  from  the  episcopate.  It  is  stated 
on  the  most  reliable  authority  that  the  form  of  ordaining 
a  bishop  was  read  over  Brigit  by  Bishop  Mel,  and  that  she 
was  actually  ordained  a  bishop — a  statement  confirmed  by 
her  biographer,  who  speaks  of  her  "  episcopal  and  virginal 
chair."  History  makes  it  very  evident  that  Irish  eccle- 
siastics did  not  confine  themselves  to  what  was  elsewhere 
regarded  as  regular  and  canonical.  The  English  church 
of  that  day  considered  the  Irish  clergy  so  lax  in  their  ordi- 


THE   CHURCH   OF  ST.   PATIIICK.  217 

nation  usages  that  it  refused  to  recognize  them  as  hav- 
ing true  orders.  So  persistent  were  they  in  this  refusal 
that  the  synod  of  Cealcythe,  presided  over  by  Wilfred, 
Archbishop  of  York,  passed  a  special  canon  enacting 
that  no  person  of  Scotic — that  is,  of  Irish — race  should  be 
permitted  to  exercise  his  ministry  in  any  of  their  dioceses, 
and  the  first  reason  given  is,  "  because  it  was  uncertain 
whether,  or  by  whom,  they  had  been  ordained."  It  was 
even  doubtful  whether  they  had  been  ordained  at  aU. 

Another  feature  of  the  early  church  in  Ireland  was  that 
its  chief  functionaries  succeeded  one  another,  not  by  elec- 
tion, but  by  a  hereditary  law.  It  should  be  remembered 
that  the  real  rulers  were  the  abbots  or  "  coarbs  "  as  they 
were  called,  the  principals  of  the  monasteries.  These 
abbots  were  sometimes  presbyters  and  sometimes  only 
laymen.  These  exercised  almost  absolute  jurisdiction, 
and  the  bishops  were  in  complete  subordination  to  them. 
Even  when  the  head  of  a  monastery  was  a  woman  the 
bishops  and  other  clergy  were  subject  to  her.  The  heads 
of  the  principal  monasteries  formed  a  council  who  debated 
questions  and  spoke  the  voice  of  the  church ;  so  it  is  evi- 
dent, from  all  points  from  which  this  question  is  consid- 
ered, that  the  coarbs  were  the  true  heads  of  the  church. 
We  have  seen  that  the  succession  of  these  coarbs  was 
determined  by  a  hereditary  principle.  This  becomes  evi- 
dent when  we  refer  again  to  the  way  in  which  a  monastery 
was  founded. 

On  that  occasion  a  portion  of  land,  or  in  some  cases  a 
royal  fort,  was  made  over  by  the  head  of  the  tribe  to  which 
it  belonged  to  the  founder,  who  was  usually  connected 


218  THE  STORY  OF  ST.  PATRICK. 

with  the  same  tribe.  The  abbacy  or  headship  of  that 
monastery  was  retained  in  the  family  of  the  founder,  and 
the  abbot  was  provided  from  among  its  members.  When 
a  vacancy  occurred  it  was  filled  either  from  the  direct  Une 
of  the  founder's  kiu,  or,  when  that  failed,  a  successor  was 
taken  from  a  collateral  branch.  For  many  generations 
the  coarbs  were  the  lineal  descendants  of  the  family  that 
had  given  the  original  endowment.  Free  election  of  the 
abbot  by  the  community  was  thus  quite  unknown,  and 
the  abbot  was  often  not  a  bishop  but  a  presbyter  or  a 
layman.  In  the  case  of  Kildare  the  coarbs  were  always 
females,  and  in  one  instance  the  coarb  ot  Armagh  was  a 
female.  It  was  the  abbot  that  inherited  the  rights  of 
chieftainship  and  property,  and  who  was  therefore  the  im- 
portant personage  in  the  ecclesiastical  community.  Hence 
it  were  easier  to  get  a  correct  list  of  the  abbots  than  of  the 
bishops.  The  bishop  or  bishops,  for  there  was  often  more 
than  one  bishop  connected  with  a  monastery,  were  in 
subjection  to  the  abbot  and  did  not  necessarily  succeed 
each  other  according  to  our  modern  notions  of  episcopal 
succession.  There  were  frequent  breaks  in  the  chain.  In 
the  attempt  to  trace  St.  Patrick's  successors,  many  of 
the  persons  mentioned  are  called  abbots,  some  are  called 
bishops,  some  are  called  coarbs,  but  there  is  nothing  in 
the  abbot  or  coarb  to  indicate  whether  the  personage  so 
designated  was  a  bishop,  a  presbyter,  or  a  layman.  Hence 
there  can  be  no  continuous  catalogue  of  successive  bish- 
ops of  Irish  sees  from  Patrick  to  the  present  time.  The 
synod  of  Cealcythe,  in  England,  so  regarded  the  succes- 
sion of  Irish  bishops,  and  thei-efore  excluded  them  from 


THE   CHURCH  OF  ST.  PATRICK.  219 

their  dioceses ;  and  St.  Bernard,  in  his  Life  of  Malachi,  tells 
us  how  the  Irish  bishops  were  regarded  on  the  Continent. 
"  There  had  been  introduced,"  he  says,  "  by  the  diabolical 
ambition  of  certain  people  of  rank,  a  scandalous  usage 
whereby  the  Holy  See  (Armagh)  came  to  be  obtained  by 
hei-editary  succession.  For  they  would  allow  no  persons 
to  be  promoted  to  the  bishopric  except  such  as  were  of 
their  own  tribe  and  family.  Nor  was  it  for  any  short 
period  that  this  succession  had  continued,  nearly  fifteen 
generations  having  been  already  exhausted  in  this  course 
of  iniquity."  The  same  authority  mentions  that  before 
the  time  of  Celsus  eight  of  these  coarbs  or  successors  of 
St.  Patrick  in  Armagh  were  married  and  not  in  orders — 
only  laymen.  The  law  of  succession  throughout  Ireland 
was  the  same  everywhere  as  at  Armagh. 

The  predominant  feature  of  the  early  Irish  church  was  its 
monasticism  in  its  primitive  type.  This  was  its  most  essen- 
tial and  fundamental  quality,  which  dominated  and  colored 
everything.  It  was  the  keystone  in  the  arch  of  its  ecclesias- 
tical order,  the  most  distinctive  note  of  its  life.  The  whole 
clergy  was  embraced  within  the  fold  of  the  monastic  rule. 
Through  the  abbots,  who  were  the  real  heads  and  rulers  of 
the  Irish  church,  the  whole  church  was  brought  under  the 
control  of  monasticism,  molded  to  its  forms,  and  leavened 
by  its  spirit.  But  the  primitive  church  of  Ireland  was  as 
unique  and  peculiar  in  its  monastic  system  as  we  have 
found  that  it  was  in  other  things. 

It  is  evident  from  Patrick's  own  writings  that  monasti- 
cism existed  in  the  Irish  church  in  his  day.  Patrick  prob- 
ably acquired  his  idea  of  this  peculiar  polity  of  the  church 


220  TB^  ST0B9  OF  ST.  PATRICK. 

from  his  brethren  in  Britain,  and  made  it  tributary  to  his 
work  and  also  conformable  with  the  social  condition  of  the 
country. 

The  primitive  Irish  monastery  seems  to  have  been  in 
some  respects  unique.  As  a  building  it  was  rude  and 
simple.  Some  chief  gave  the  site,  which  was  often  on  the 
edge  of  a  forest  and  had  to  be  cleared  of  the  trees.  This 
clearing  process  was  done  by  monks  who  learned  to  be 
expert  with  the  ax,  and  who  often  went  round  with  one 
slung  over  the  shoulder.  The  church,  or  study,  or  house 
of  prayer,  or  by  whatever  name  it  was  called,  was  rarely 
built  of  stone,  and  generally  of  wood  or  wattles.  Stakes 
were  driven  into  the  ground  a  foot  or  two  apart ;  rods  or 
wattles  were  woven  between  the  stakes  after  the  manner 
of  basket-makers ;  moss  was  stuffed  between  the  wattles, 
and  the  whole  was  i^lastered  with  clay.  Stone  belfries  in 
the  shape  of  round  towers,  as  a  protection  for  monks  and 
their  valuables,  were  erected  when  the  Danes  began  to 
ravage  the  country  and  to  burn  the  wattled  or  wooden 
houses.  In  this  rude  monastery  there  was  a  common  room 
in  which  they  took  their  meals,  and  oif  this  was  a  kitchen. 
The  monastery  was  generally  built  near  a  stream  of  water, 
beside  which  the  monks  built  their  mill  and  a  kiln  for 
drying  corn.  Grouped  around  the  central  building  were  the 
huts,  each  by  itself,  in  which  each  monk  lived  apart.  These 
huts  were  usually  constructed  as  the  main  building.  A 
rampart  or  circular  inclosure  made  of  earth  or  stone  was 
erected  for  shelter  and  protection  around  the  whole  group 
of  huts.  The  huts  varied  in  number,  as  accommodations 
were  needed  for  monks  and  pupils,  but  few  gi-oups  num- 


THE   CHURCH   OF  ST.   PA  TRICK.  221 

bered  less  than  one  hundred  and  fifty.  But  the  number 
often  rose  to  several  hundred,  and  sometimes  would  rise  to 
thousands.  There  was  no  limit  to  the  accommodations, 
for  whenever  a  new  pupil  arrived  he  would  go  to  the 
neighboring  wood,  cut  down  some  wattles,  and  construct 
his  hut  in  a  few  hours.  The  students'  rooms  of  those  days 
were  very  different  from  those  in  which  many  of  the  stu- 
dents of  the  present  day  luxuriate.  Yet  it  was  in  such 
huts,  scarcely  high  enough  for  a  man  to  stand  erect, 
with  no  light  but  what  entered  by  the  door,  and  with  no 
table  but  the  knee,  on  which  a  book  could  rest,  that  the 
beautiful  Irish  manuscripts  which  are  prized  so  highly  in 
Trinity  College,  Dubhn,  and  in  the  British  Museum,  Lon- 
don, were  written  and  illuminated. 

It  may  be  asked.  How  were  these  monks  sustained,  where 
did  they  find  support  in  a  country  so  poor  as  Ireland  must 
then  have  been ! 

Their  mode  of  life  was  simple  and  abstemious.  A  sim- 
ple rough  garment,  a  little  coarse  bread  made  from  the 
corn  grown  on  the  patch  of  ground  which  their  own  hands 
cultivated,  an  egg  from  the  fowl  they  kept,  a  few  water- 
cresses,  and  some  water  satisfied  the  demands  of  nature 
and  solved  the  problem  of  living.  We  are  told  that  Ere, 
one  of  Patrick's  disciples,  lived  beside  the  river  Boyne, 
kept  a  flock  of  geese,  and  that  half  of  one  of  their  eggs  sus- 
tained him  for  twenty-four  hours.  When  anything  more 
was  required  than  was  supplied  by  their  own  resources,  it 
was  obtained  gi-atuitously  from  the  neighborhood.  The 
wants  of  several  students  were  often  thus  supplied. 

These  primitive  Irish  monasteries  were,  however,  largely 


222  T^E  STORY  OF  ST.  PATRICK. 

self-sustaining.  Persons  of  almost  every  trade  and  pro- 
fession were  found  within  them.  In  the  "  household  "  of  St. 
Patrick  we  read  not  only  of  the  judge  and  the  scribe,  the 
reader  and  the  singer  and  the  bell-ringer,  but  of  monks 
who  devoted  themselves  to  labor  with  their  hands,  follow- 
ing husbandry  in  the  fields  or  mechanical  employment 
within  doors.  We  read  also  of  the  poet  and  the  brewer 
and  the  woodsman  and  the  helmsman,  of  the  cook  and 
the  chamberlain  and  the  shepherd  and  the  miller  and  the 
charioteer  and  the  smith,  and  many  other  artificers,  all  of 
whom  were  monks.  The  society  and  service  of  women 
also  were  utilized  in  the  early  period  of  the  Irish  monas- 
tery. The  monks  were  not  bound  to  shun  intercourse 
with  them,  but  profited  by  their  society  and  ministrations. 
There  were  many  women  there,  like  Patrick's  own  sister 
Lupait,  who  employed  their  skill  in  embroidery  and  in  the 
general  service  of  the  brotherhood. 

These  facts  put  a  very  modifying  phase  on  the  monastic 
institutions  of  the  early  Irish  church.  They  demonstrate 
that  the  social,  industrial,  and  educational  spirit  dominated 
them  more  fully  than  the  monastic.  Indeed  they  should 
be  described  more  as  industrial  colonies  devoted  to  the 
cultivation  of  learning  and  the  useful  arts  and  also  to  re- 
ligion. They  somewhat  resembled  the  Shaker  communi- 
ties in  the  United  States.  One  of  these  schools  had  seven 
streets  of  huts  occupied  by  foreigners  in  the  first  half  of 
the  eighth  century. 

The  course  of  instruction  included  twelve  years,  eight 
of  which  were  devoted  to  reading  and  writing  the  grammar 
of  the  Irish  language,  the  laws  of  the  privileged  classes,  be- 


TBE   CHURCH  OF  ST.  PATRICK.  223 

sides  vaticination,  etc.,  the  phenomena  of  nature,  the  ele- 
ments of  philosophy,  historical  topogi'aphy,  and  learning 
by  heart  about  two  hundi-ed  and  seventy  tales  and  a  num- 
ber of  poems  and  the  secret  language  of  the  poets.  The 
ninth  and  tenth  years  were  devoted  to  composition  of 
various  kinds  of  poetry.  The  eleventh  year  was  employed 
in  composing  fifty  major  and  fifty  minor  specimens  of 
verse  requiring  the  use  of  four  kinds  of  meter.  The  stu- 
dies of  the  twelfth  year  consisted  in  the  composition  of  six 
orations  and  the  study  of  the  art  of  poetry  according  to  the 
precepts  of  four  different  authors. 

Whatever  may  have  been  the  character  of  the  teaching 
or  the  value  of  the  outcome,  it  is  the  earliest  example  of 
the  cultivation  of  any  vulgar  language  in  Europe.  The 
head-master  of  a  school  was  obliged  to  go  through  the 
course  just  indicated,  as  well  as  to  know  Latin  and  "  from 
the  Ten  Commandments  to  the  whole  of  the  Scriptures." 

Such  a  school  was  connected  with  a  ccenohium — monas- 
tery— and  had  usually  six  teachers.  The  lowest  of  these 
taught  the  students  to  recite  the  Psalms.  The  second 
taught  the  course  of  native  literature  just  described  up  to 
the  end  of  the  tenth  year.  The  third  taught  the  art  of 
poetry  and  whatever  pertains  to  the  expression  of  the  emo- 
tions and  the  finer  feelings.  The  fourth  master  taught 
Latin,  arithmetic,  and  the  elements  of  astronomy  and 
geography.  The  fifth  master  was  professor  of  divinity, 
and  the  sixth  was  the  head-master,  who  was  supposed  to 
know  the  whole  course,  both  profane  and  sacred. 

Patrick  probably  founded  several  schools  of  the  class 
we  have  described.    The  students  were  called  monks  be- 


224  TBE  STORY  OF  ST.  PATRICK. 

cause  they  led  a  secluded  life.  But  a  young  mouk  in  the 
fifth  century  was  a  very  different  man  from  an  old  mouk 
in  the  twelfth  century.  He  was  in  the  years  of  which  we 
write  a  young  man  preparing  to  become  a  missionary.  His 
head  was  shorn  over  the  forehead,  and  he  wore  a  dress 
peculiar  to  his  class.  Patrick  did  not  allow  such  men  to 
take  their  rest.  They  must  prepare  for  work  in  the  world, 
and,  when  prepared,  go  fortli  into  the  great  field  to  sow 
and  reap  for  the  Master. 

Patrick  often  visited  these  schools,  which  ought  not 
to  be  called  monasteries.  Their  regulations  were  very 
different  from  those  of  the  institutions  that  are  desig- 
nated monasteries  in  succeeding  ages.  They  were  little 
else  than  would  now  be  prescribed  in  a  college  where 
the  inmates  are  required  to  support  themselves.  The 
great  design  of  these  monastic  schools  was  by  com- 
municating instruction  to  train  up  men  for  the  work  of 
the  ministry.  They  were,  in  fact,  the  seminaries  of  the 
church  both  in  North  Britain  and  in  Ireland,  and  when 
Patrick  found  men  in  these  schools  qualified  to  preach — in 
other  words,  to  tell  the  simple  story  of  the  cross  to  poor 
ignorant  pagans — he  ordained  them  as  a  matter  of  neces- 
sity. He  was  a  bishop  in  this  sense,  that  he  was  the 
church's  superintendent — he  had  on  him  "  the  care  of  all 
the  churches "  as  they  were  organized ;  but  there  is  no 
evidence  to  show  that  he  ever  was  the  pastor  of  more 
than  one  church,  or  that  he  had  a  diocese  and  an  array  of 
clergy  under  him. 

The  condition  of  things  was  peculiar.  The  success  of 
Patrick  as  a  missionary  was  something  wonderful,  and 


THE   CHVRCH  OF  ST.  PATRICK.  225 

he  did  in  these  extraordinary  circumstances  what  no 
man  would  be  justified  in  doing  in  an  ordinary  settled 
condition  of  things.  The  church  that  grew  up  under  his 
labors  was  monastic  in  its  character,  and  yet  its  monastery 
was  not  the  abode  of  the  "  monk,"  as  that  word  is  under- 
stood by  us  now.  It  was  the  resort  of  the  missionary — 
his  study,  where  he  prepared  for  preaching  the  gospel.  It 
may  have  been  at  first  a  refuge  from  enemies,  or  a  resort 
for  prayer. 

This  monastery  developed,  as  converts  increased,  into  a 
school,  college,  or  church.  It  became  the  fixed  abode  for 
studious  men — a  religious  center  where  the  people  flocked 
for  worship,  teaching,  and  consolation.  And  in  course  of 
time  a  town  grew  up,  along  whose  streets  houses  were 
built  for  schools  and  seminaries  for  preparing  yoimg  men 
to  preach  the  gospel. 

One  other  peculiarity  of  this  early  church  must  be  noted. 
The  whole  church  was  under  the  rule  of  the  monks,  and 
the  monks  in  turn,  and  the  whole  monastic  system,  were 
dominated  and  modified  by  the  spirit  of  clanship  which 
then  reigned  supreme  over  Irish  society.  The  monasteries 
were  indeed  only  clans,  reorganized  under  a  religious  form ; 
and  from  this  resulted  the  extraordinary  number  of  their 
inhabitants,  which  were  counted  by  hundreds  and  thou- 
sands, and  their  influence  and  productiveness,  which  were 
still  more  wonderful. 

These  Irish  monasteries  were  famous  for  the  service 
rendered  by  them  to  the  cause  of  education,  and  for  their 
service  as  centers  and  sources  of  missionary  enterprise. 
The  youth  of  the  tribe  were  sent  to  these  monasteries,  as 


226  THE  STORY  OF  ST.  PATRICK. 

educational  establisliments  where  they  received  a  secular 
education  and  were  trained  to  monastic  life.  Besides  the 
monks,  each  institution  had  a  body  of  young  people  who 
became  inmates  for  the  purposes  mentioned,  and  the  num- 
ber of  these,  even  in  the  smaller  institutions,  was  usually 
fifty,  and  in  the  larger  a  much  gi'eater  number.  To  these 
institutions  not  only  the  better  classes  in  Ireland  resorted, 
but  even  the  middle  classes  and  nobility  of  England  sent 
their  sons  to  be  educated.  They  resorted  thither  to  study 
the  Word  of  God,  to  practise  the  duties  of  monastic  life, 
and  to  devote  themselves  to  the  study  of  general  literature, 
going  for  this  purpose  from  one  master's  cell  to  another. 

Not  only  from  Britain  did  students  flock  to  these  Irish 
schools,  but  from  all  parts  of  Europe,  so  great  was  the 
repute  for  learning  which  Ireland  obtained,  and  so  great 
her  fame  for  ardent,  independent  thought. 

Nor  were  these  Irish  monasteries  more  renowned  for 
their  seminaries  of  learning  than  for  the  missionary  enter- 
prise which  they  inspired — for  the  bands  of  great  mission- 
aries whom  they  sent  forth,  who  carried  their  peculiar  type 
of  Christianity  to  Scotland,  England,  and  over  the  broad 
continent  of  Europe.  This  showed  the  vitality  and  vigor 
of  the  religion  possessed  by  this  primitive  Irish  church. 
It  was  her  own  kindred,  too,  aci'oss  the  channel  on  the 
opposite  coasts  and  islands  of  North  Britain  that  first 
awoke  her  sympathy  and  to  whom  she  first  sent  her  sons 
with  the  tidings  of  salvation.  It  is  said  that  her  first  mis- 
sionary was  Brendan,  who  at  his  ordination  was  greatly 
impressed  with  the  words  of  our  Lord  in  Luke  xviii.  29, 
and  that  he  resolved  to  live  in  the  spirit  of  them.     The 


THE   CHURCH  OF  ST.  PATRICK.  227 

words  are  these:  "Verily  I  say  imto  you,  There  is  no  man 
that  hath  left  house,  or  parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's  sake,  who  shall  not  re- 
ceive manifold  more  in  this  present  time,  and  in  the  world 
to  come  life  everlasting."    He  accordingly  went  to  the 
Western  Islands,  and  planted  these  primitive  monasteries 
there  and  through  Scotland  and  the  surrounding  isles,  as 
Columba  did  afterward ;  others  following  them  and  doing 
a  similar  work— evangelizing  Cantyre  and  settling  in  lona, 
and  from  that  as  a  basis  of  operation  evangelizing  the 
Northern  Picts  and  establishing  a  thousand  institutions 
like  that  of  Tona,  so  that  it  has  been  said  that,  were  bon- 
fires kindled  on  a  winter  night  on  the  hills  adjacent  to  the 
institutions  which  these  missionaries  founded,  there  would 
be  a  complete  chain  of  lights  visible  one  to  another  from 
the  Humber  to  the  Orkneys,  and  from  Aberdeenshire  to 
the  remotest  of  the  Hebrides.    But  these  missionaries  car- 
ried the  gospel  to  the  Continent— to  Switzerland  and  Italy ; 
some  of  them  labored  among  the  East  Angles,  and  after- 
ward in  France ;  others  in  Bavaria,  Friesland,  and  West- 
phalia.    But  the  story  of  these  missions  is  too  long,  and  is 
not  included  in  the  purpose  for  which  this  book  is  wi-itten ; 
enough,  however,  has  been  unfolded  to  show  what  vast  re- 
sults may  follow  the  sowing  of  the  seed  of  God's  Word  in 
one  mind,  even  though  that  mind  may  appear  very  unpropi- 
tious  soil,  and  though  that  seed  may  lie  dormant  for  many 
years.     "  There   shall  be  a  handful  of  corn  in  the  earth 
upon  the  top  of  the  mountains;  the  fruit  thereof  shaU 
shake  like  Lebanon." 


CHAPTEE  XXXI. 

CONCLUSION. 

The  Bible 

.  .  .  Stands  like  the  cerulean  arch  we  see, 
Majestic  in  its  own  simplicity ; 
Inscribed  above  the  portals  from  afar, 
Conspicuous  as  the  brightness  of  a  star, 
Legible  only  by  the  light  they  give. 
Shine  the  soul-quickening  words — 
"  Believe  and  live." 

In  concluding  this  sketch  of  the  church  founded  by  St. 
Patrick  we  must  not  omit  to  state  that  while  monasticism 
as  then  practised  was  very  different  from  what  it  after- 
ward claimed  as  its  peculiarities,  so  also  was  it  in  the  case 
of  the  bishops. 

Bishop  and  presbyter  were  undoubtedly  originally  but 
different  names  for  one  office,  and  the  distinction  between 
them  was  a  matter  of  human  arrangement ;  the  superiority 
of  the  former  over  the  latter  was  developed  after  the  days 
of  the  apostles  "  little  by  little,"  and  in  some  countries  more 
slowly  than  in  others.  The  primitive  relation  of  presbyter 
and  bishojj  was  interchangeable.  As  the  former  was  of 
Jewish  origin  and  presided  over  Jewish  communities,  so 
the  latter  was  of  Gentile  origin  and  presided  over  Gentile 

228 


CONCLUSION.  229 

communities;  and  when  the  distinction  between  Jewish 
and  Gentile  communities  began  to  fade  away,  the  two  sets 
of  offices,  fulfilling  as  they  did  analogous  functions,  were 
regarded  as  having  equivalent  rank.  This  point  has  been 
conceded  by  almost  all  important  writers  upon  the  subject 
in  both  ancient  and  modern  times. 

According  to  the  eminent  Dr.  Lightfoot,  that  great  his- 
torian of  the  Church  of  England,  in  the  beginnings  of 
Christianity  the  Episcopalian  bishop  and  the  Presbyte- 
rian elder  not  only  walked  under  the  same  umbrella, 
but  walked  under  the  same  hat — they  were  the  same  indi- 
vidual. In  no  other  way  is  the  constitution  of  the  old 
Irish  church  as  founded  by  St.  Patrick  capable  of  expla- 
nation. It  is  asserted  by  two  recent  writers  that  Patrick 
was  constituted  a  bishop  in  Ireland ;  but  by  whom  he  was 
ordained,  or  in  what  circumstances,  is  not  explained ;  and 
who  his  ordainers  were,  or  what  was  their  canonical  right 
to  officiate,  nobody  can  now  say.  And  although  we  have 
it  from  himself  that  Patrick  was  a  bishop,  there  is  no  his- 
torical evidence  whatever  as  to  the  time,  place,  persons,  or 
circumstances  under  which  he  was  ordained.  Who,  there- 
fore, can  prove  that  his  ordination  was  canonical,  or  that  he 
was  ordained  at  all  ?  The  diocesan  bishop  was  a  growth 
from  a  primacy  of  influence  based  upon  merit  and  local 
advantages  into  a  primacy  based  upon  a  theory  founded 
on  a  series  of  historical  assumptions.  This  gi'owth  is  the 
sole  basis  of  the  historic  episcopate,  and  to  claim  that 
diocesan  episcopacy  originated  in  the  apostolate  of  the 
Saviour  is  one  of  the  sublime  religious  farces  that  some- 
times take  hold  upon  men,  and  which  a  portion  of  credu- 


230  THE  STORY   OF  ST.  PATRICK. 

lous  humanity  accepts  as  a  fact.  This  would  constitute  a 
religious  wonder,  were  it  not  remembered  that  there  was 
a  dispute  among  the  immediate  disciples  of  Jesus  who 
should  be  the  greatest.  The  historic  episcopate  is  a  per- 
sonal pious  opinion  which  has  no  historic  value.  The 
local  church  up  to  nearly  the  close  of  the  second  century 
preserved  much  of  its  primitive  usages ;  traces  of  a  written 
liturgy  then  are  scanty  and  vague.  The  Lord's  Supper 
and  the  "  love-feast "  were  observed  in  close  aflSnity.  In- 
fant baptism  had  not  wholly  displaced  immersion.  The 
bishop  was  not  yet  sharply  distinguished  from  the  pres- 
byter, nor  the  presbyter  and  deacon  from  the  lay  brother. 
But  the  lowering  of  the  average  tone  of  piety  among  the 
laity  threw  into  stronger  relief  the  virtues  of  the  clergy, 
and  enabled  them  with  a  good  show  of  justice  and  neces- 
sity to  claim  exclusive  possession  of  powers  which  had 
originally  been  shared  by  all  male  members  of  the  church. 
The  early  Irish  church  undoubtedly  had  peculiarities 
without  parallel  in  other  churches.  In  various  important 
particulars  no  modern  chm-ch  can  claim  to  resemble  it  or 
reproduce  it.  As  Patrick  stands  out  by  himself  in  history, 
as  a  personality  distinct  and  peculiar  in  some  respects 
from  all  other  persons,  so  was  the  church  which  through 
his  agency  was  organized  and  established  in  Ireland  one 
that  differed  in  some  of  its  aspects  from  all  other  churches. 
It  was  not  Eomish  either  in  its  teaching  or  in  its  govern- 
ment. It  is  most  likely  that  Patrick  did  not  trouble  him- 
self much  about  the  framewoi;k  of  the  church,  or  what  the 
church  might  be  denominated.  ^Vliat  were  his  views  on 
church  polity  is  very  uncertain.     He  probably  esteemed  it 


CONCLUSION.  231 

his  gi'eat  work  to  preach  the  gospel  and  to  make  converts 
to  the  Christian  faith. 

Ireland,  we  read,  was  in  Patrick's  day  full  of  "  village 
bishops."  In  one  county,  that  of  Meath,  there  were  nearly 
thirty  bishops ;  at  one  period  there  were  three  hundred 
bishops  in  the  kingdom:  so  we  may  reasonably  conclude 
that  parochial  bishops  were  the  only  ones  known  to  the 
primitive  Christianity  of  Ireland.  Every  parish  was  a 
diocese,  and  the  pastor  of  every  church  was  a  bishop. 

Patrick,  as  we  have  seen,  had  many  young  men  as  stu- 
dents and  helpers.  They  were  in  this  way  trained  for 
missionary  work.  It  was  not  necessary  to  send  them  far 
away  to  be  educated.  Ireland  itself  was  then  the  gi'eat 
seat  of  learning.  Anglo-Saxons  flocked  to  Ireland  as  to 
the  gi-eat  mart  of  learning,  and  this  is  the  reason  why  we 
find  this  saying  so  often  in  English  wi'iters,  "  Such  an  one 
was  sent  over  into  Ireland  to  be  educated."  It  had  in  this 
excited  the  envy  of  England,  and  gave  rise  to  the  sarcas- 
tic question  of  an  English  abbot,  "Why  should  Ireland, 
whither  students  are  transplanted  in  troops  by  fleets,  be 
exalted  with  such  unspeakable  advantages  ? " 

The  rapid  extension  and  singular  prosperity  of  the  early 
Irish  church  are  to  be  attributed  in  no  small  degree  to  its 
freedom  from  foreign  control  and  to  the  simplicity  of  its 
system  of  church  government.  Bishops,  as  all  preachers 
and  pastors  were  then  usually  called,  were  appointed  \vith- 
out  consulting  any  one  outside  of  Ireland.  In  things 
spiritual  and  ecclesiastical  its  church  refused  obedience  to 
any  civil  or  spiritual  power,  holding  that  the  Lord  Jesus  is 
the  sole  King  and  Head  of  his  church. 


232  THE  STORY  OF  ST.  PATRICK. 

The  principal  features  of  the  church  organized  by 
Patrick  were  therefore  in  many  respects  quite  unique. 
The  men  whom  he  ordained  and  sent  forth  were  more 
like  our  evangelists,  going  everywhere  preaching,  organ- 
izing churches,  administering  the  sacraments,  and  doing 
from  necessity  whatever  was  necessary  to  be  done.  It  was 
necessary  to  have  a  strong  force  of  evangelists,  mission- 
aries, traveling  preachers,  and  superintendents  of  schools 
in  the  field,  and  Patrick  thought  it  important  that  they  all 
should  be  on  an  equal  footing  with  himseK.  He  called  him- 
self, as  we  have  said,  bishop,  and  these  all  were  bishops. 
His  rule  was  to  place  over  every  church  a  pastor  who  was 
in  office  equal  to  himself.  Hence  a  reliable  historian 
says  that  Patrick  founded  three  hundi-ed  and  sixty-five 
churches  and  placed  over  them  three  hundi-ed  and  sixty- 
five  bishops.  These  bishops,  however,  were  evangelists 
as  well  as  pastors,  going  round  preaching,  gaining  con- 
verts, and  gathering  these  converts  into  churches.  Patrick 
must  have  exercised  a  very  great  influence  over  the  Irish 
church.  He  had  a  splendid  gift  of  management.  He  was 
able  to  keep  all  the  forces  at  work,  and  the  church  grew, 
extended,  and  became  a  vast  power  not  only  in  Ireland, 
but  in  the  world. 

Thus  the  work  of  church  extension,  commenced  on  a 
large  scale  by  Patrick,  was  carried  on  by  faithful  followers 
until,  before  the  beginning  of  the  ninth  century,  the  whole 
land  had  been  studded  with  churches,  colleges,  and  scrip- 
tural schools,  and  Irish  Christians  were  famous  over  Eu- 
rope for  learning,  piety,  and  missionary  zeal.  Ireland  was 
regarded  at  this  period  throughout  Europe  as  the  great 


CONCLUSION.  233 

school  of  the  West  aud  au  isle  of  saints.  There  is  no 
indication  in  Patrick's  writings  that  he  recognized  any 
authority  in  creeds,  however  venerable,  nor  in  councils, 
though  composed  of  many  hundreds  of  the  most  godly 
men.  He  does  not  call  any  special  attention  to  that  part 
of  his  "  Confession  "  which  evidently  contains  his  creed. 
It  stands  with  the  same  claims  to  respect  as  the  account  of 
his  conversion,  of  his  missionary  call  to  Ireland,  of  his 
strong  desu'e  to  save  men,  or  of  God's  frequent  answers  to 
his  prayers.  His  great  appeal  was  to  Scripture.  Prom- 
ises, commands,  prohibitions,  heart  exercises,  prayers,  the 
condition  of  men  ai-ound — aU  these  things  and  many  others 
stirred  up  Patrick  not  to  refer  to  councils  or  ancient 
creeds  but  to  Scripture.  His  own  views  and  sentiments 
regarding  the  Bible  are  evidently  expressed  in  the  follow- 
ing paragraph,  of  a  very  ancient  date ;  whether  it  emanated 
from  the  pen  of  Patrick  or  not  is  uncertain : 

"  One  of  the  noble  gifts  of  the  Holy  Spu-it  is  the  divine 
Scripture,  whereby  every  ignorance  is  enlightened,  every 
earthly  distress  is  comforted,  every  spiritual  light  is 
kindled,  and  every  weakness  is  strengthened.  For  it  is 
through  the  Holy  Scripture  that  heresies  and  schisms  are 
cast  forth  from  the  church.  In  it  is  found  perfect  counsel 
and  fitting  instruction  by  each  and  every  grade  in  the 
church.  For  the  divine  Scripture  is  a  mother  and  gentle 
nurse  to  aU  the  faithful  ones  who  meditate  upon  it,  and 
consider  it,  and  are  nurtured  until  they  are  chosen  sons  of 
God  through  its  counsel." 

It  is  undoubtedly  true  that  several  old  pagan  customs  and 
superstitions  were  allowed,  and  only  modified  to  Christian 


234  THE  STORY  OF  ST.  PATRICK. 

uses,  and  that  the  monastic  s^sirit  which  from  the  first 
seemed  to  be  a  prominent  element  in  the  Irish  church  was 
a  leaven  essentially  at  variance  with  New  Testament  Chris- 
tianity ;  and  these  defects  worked  toward  the  deterioration 
of  the  Irish  church  soon  after  the  death  of  Patrick,  causing 
her  to  become  less  evangelical  and  more  superstitious,  and 
to  relapse  into  many  of  her  old  pagan  ways,  and  this  in  pro- 
portion as  she  came  under  Roman  domination ;  and  among 
the  native  Irish  to  this  day  many  of  the  old  pagan  obser- 
vances continue.  From  the  very  start,  Christianity  was  in 
many  cases  only  paganism  baptized ;  the  very  fact  that 
whole  clans  and  even  tribes  followed  the  lead  of  their  chiefs 
and  were  baptized  as  persons  who  renounced  paganism  and 
accepted  Christianity  demonstrates  that  mere  formalism 
prevailed  among  vast  numbers  of  these  converts — in  name 
Christian,  but  in  knowledge  and  often  in  practice  only 
pagan.  The  tendency,  also,  to  a  belief  in  miracles  per- 
formed by  the  monks  and  some  of  the  "  saints  "  shows  how 
the  leaven  of  paganism  still  continued  to  work  among  the 
people.  Patrick,  in  his  genuine  writings,  never  hints  at 
possessing  miraculous  powers,  but  the  monks  who  cen- 
turies after  his  death  wrote  biographies  of  him  repre- 
sented him  as  an  adept  in  the  i^erformance  of  all  kinds  of 
miracles  and  wonders.  Many  of  these  monks  also  retained 
much  of  the  passionate,  revengeful,  implacable  sj)irit  that 
has  always  characterized  the  Celtic  race,  and  which  some- 
times so  dominated  their  lives  that  pitched  battles  were 
fought  between  monasteries,  in  which  ma^ny  were  slain; 
and  synods  were  held  in  which  the  members  appeared  as 
armed  men,  and  often  severe  deadly  struggles  occurred 
before  controversies  were  settled.     In  the  carrying  out  of 


CONCLUSION.  235 

the  erroneous  adage  that  we  may  do  evil  that  good  may 
come,  the  monks  did  not  hesitate  to  equivocate,  deceive,  and 
lie,  if  by  such  conduct  they  could  gain  their  end.    They  did 
not  seem  to  think  that  Christianity  required  them  to  live 
truthful,  honest,  upright  lives,  and  to  pursue  "whatsoever 
things  are  true,  whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  pure,  and  whatso- 
ever things  are  lovely."    Into  this  low  condition  did  Irish 
Christianity  gradually  lapse  as  the  years  passed  after  Pat- 
rick's death,  and  as  paganism  regained  its  foothold  and 
Eomanism  increased  in  its  domination.     The  heads  of  the 
monasteries  in  time  came  to  wield  an  immense  influence, 
and  that  influence,  it  could  easily  be  shown,  was  so  used 
as  to  inflict  an  irreparable  injury  on  the  best  civil  inter- 
ests of  Ireland.     Princes  and  kings  were  compelled  to  cul- 
tivate their  good-will,  and  dared  not  thwart  the  wishes  of 
the  heads  of  the  monasteries,  who  controlled  the  people 
east  and  west,  north  and  south.     These  monks  in  time 
wrought  desolation  in  the  land  and  prepared  it  for  the 
crushing  heel  of  Rome. 

It  seemed  for  a  time,  during  Patrick's  day  and  for  some 
time  afterward,  as  if  the  course  of  the  world's  history  was 
to  be  changed,  and  as  if  Celtic  and  not  Latin  Christianity 
was  to  mold  the  destiny  of  the  churches  of  the  West.  This 
was  one  of  the  greatest  changes  this  world  has  ever  seen. 
And  be  it  remembered  that  all  these  magnificent  results 
were  brought  about  by  the  labors  of  missionaries  who  could 
trace  historically  their  Christian  faith  to  the  conversion  of 
that  herdboy  Patrick  on  the  side  of  that  Slemish  mount. 

Beautiful  Ireland,  gem  of  the  sea!  once  the  resort  of 
students,  the  home  of  scholars,  the  abode  of  poetry,  the 


236  THE  STORY  OF  ST.  PATRICK. 

nursery  of  orators,  tbe  light  of  Europe,  the  isle  of  saints 
— and  that,  thou  wouldst  have  continued  to  be,  had  the 
church  of  St.  Patrick  never  been  overthrown. 

Such  is  a  brief  story  of  St.  Patrick,  whose  name,  after 
the  lapse  of  fourteen  hundred  years,  is  as  fresh  as  the 
shamrock  and  as  gi'een  as  the  emerald. 


Erin's  Old  Song  of  Peace. 

O'er  the  gi*een  hills  of  Erin 

The  old  winds  wander  on. 
In  calm  or  storm  still  singing 

The  song  of  ages  gone ; 
Sweetly  that  song  is  swelling. 

In  strains  all  soft  and  low, 
The  hymn  of  holier  ages. 

The  psalm  of  long  ago — 

Peace,  peace,  from  God  to  men, 
Good-will,  good-wiU.    Amen ! 

Through  the  gi*een  vales  of  Erin 

Pours  the  glad  lay  of  love — 
The  love  that  passeth  knowledge, 

Descending  from  above ; 
The  love  of  Him  who  bought  us, 

And  sought  us  in  our  sin ; 
The  long-shut  gate  who  opens. 

And  bids  us  enter  in. 

Peace,  peace,  from  God  to  men, 
Good- will,  good- win.    Amen! 

Through  the  blue  skies  of  Erin 

The  mighty  melody 
Steals,  with  its  glorious  tidings 

Of  all  things  true  and  free ; 
Of  chains  forever  broken, 

Of  life  and  freedom  won ; 


CONCLUSION.  237 

The  sighs  of  exile  ended, 
Captivity  undone. 

Peace,  peace,  from  God  to  men. 
Good-will,  good-will.    Amen ! 

Bright  hills  of  ancient  Erin, 

Grow  brighter,  balmier  still ; 
And  with  your  mellow  music 

The  listening  valleys  fill — 
The  heaven-begotten  music, 

Whose  cadences  are  peace. 
Whose  chimes  of  soothing  sweetness 

Shall  never,  never  cease. 

Peace,  peace,  from  God  to  men, 
Good- will,  good- will.    Amen ! 

Fair  peaks  of  emerald  Erin, 

See  Scotland's  glens  afar. 
Gleaming  across  the  ocean. 

Beneath  th6  same  dear  star ! 
One  star  o'er  both  is  gleaming. 

One  hope  to  both  is  given, 
One  love  o'er  both  is  bending — 

The  pardoning  love  of  Heaven ! 

Peace,  peace,  from  God  to  men, 
Good-wUl,  good- will.    Amen ! 

They  gi-eet  each  other  gladly, 

These  island  sisters  fair ; 
And  with  each  other  freely 

The  heavenly  tidings  share. 
True  daughters  of  the  ocean. 

Each  clasps  the  other's  hand. 
To  give  and  take  the  welcome 

Of  the  one  Fatherland. 

Peace,  peace,  from  God  to  men. 
Good-will,  good-will.    Amen ! 

Though  Tara's  harp  lies  broken, 
And  Tara's  halls  are  dumb. 


238  THE  STORY  OF  ST.  PATRICK. 

Though  Tara's  miustrel  voices 

Are  silent  as  tlie  tomb, 
A  sweeter  harp  is  swelHug 

Through  Eriu's  pensive  skies, 
And  truer  bards  are  chanting 
The  song  that  never  dies — 

Peace,  peace,  from  God  to  men, 
Good- will,  good- will.    Amen ! 

Round  the  old  manger-cradle 

We  gather  hand  in  hand ; 
Beneath  one  Cross  we  shelter; 

Upon  one  Rock  we  stand ; 
One  holy  faith  is  knitting 

The  kindred  West  and  East ; 
One  Christ  the  blessed  center ; 

One  table  for  our  feast. 

Peace,  peace,  from  God  to  men, 
Good-will,  good-will.     Amen ! 

One  Pilot  through  the  breakers. 

One  port  to  all  is  given ; 
One  love  our  hope  and  refuge — 

The  boundless  love  of  Heaven ! 
'Tis  love  to  man  the  sinner. 

Free  love  to  earth  undone ; 
The  love  that  knows  no  quenching — 

The  love  of  God's  dear  Son. 

Peace,  peace,  from  God  to  men. 
Good-will,  good- will.    Amen ! 

One  everlasting  gospel 

Shines  out  before  our  eyes, 
One  temple  and  one  altar. 

One  perfect  Sacrifice ! 
O  sons  of  men  sore-burdened 

With  sin's  oppressive  load. 
Of  Erin  and  of  Scotland, 

"  Behold  the  Laml)  of  God ! " 

Peace,  peace,  from  God  to  men. 
Good-will,  good-will.     Amen ! 

HORATIUS   BONAE. 


CHAPTER  XXXII. 

THE   "  CONFESSION "  OF   ST.  PATKICK. 

Memorials  of  the  Dead. 

We  gather  up  with  pious  care 

What  happy  saints  have  left  behind, 

Their  writings  in  our  memory  beai-, 
Their  sayings  on  om-  faithful  mind. 

Their  works  which  traced  them  to  the  skies 
For  patterns  to  ourselves  we  take, 

And  dearly  love  and  highly  prize 
The  mantle  for  the  wearer's  sake. 

C.  Wesley. 

The  avowed  object  of  the  "Confession"  was  to  show 
why  Patrick  felt  called  to  preach  the  gospel  to  the  Irish 
people ;  to  declare  that  he  was  not  sent  by  man,  but  by  the 
Lord ;  to  furaish  evidence  that  God  had  approved  of  his 
mission  and  labors ;  to  record  some  of  his  experiences ;  to 
"make  known  God's  gi-ace  and  everlasting  consolation, 
and  to  spread  the  knowledge  of  God's  name  in  the  earth. 
He  wished  in  his  old  age  to  leave  it  on  record  after  his 
death  for  his  sons  whom  he  had  baptized  in  the  Lord." 
The  "Confession  "has  an  honest  face  and  good  credentials. 
Neither  it  nor  either  of  his  other  writings  is  entirely  free 
from  errors,  but  all  are  scriptural  in  their  general  character. 

239 


240  ^^J^  STORT  OF  ST.  PATRICK. 

There  are  no  quotations  from  the  "fathers,"  but  many 
from  the  inspired  writings.  They  all  abound  in  simple 
statements  of  gospel  truth.  The  Scriptures  are  treated 
with  deep  reverence  as  infallible  and  sufficient,  and  no 
authority  is  appealed  to  but  that  of  the  written  Word. 
The  true  coin  is  distinguished  from  the  cheap  counterfeit, 
and  by  these  ancient  documents  we  are  guided  to  some 
knowledge  of  the  life,  the  labors,  and  doctrines  of  Patrick. 
Whoever  adopts  the  religion  of  Patrick  will  go  to  the 
Word  of  God  as  the  only  authority  in  matters  of  faith, 
and  the  only  source  of  light  to  guide  him  in  the  way  of 
life.  It  was  the  principles  of  the  Bible  alone  that  con- 
trolled him  in  the  labors  that  made  his  name  renowned, 
and  that  made  him  one  of  the  noblest  Christian  mission- 
aries our  world  has  ever  seen. 

THE   "confession"   OF  PATKICK. 


"  Patrick,  a  sinner,  the  rudest  and  least  of  all  the  faithful, 
and  most  contemptible  to  very  many,  had  for  my  father 
Calpornius,  a  deacon,  a  son  of  Potitus,  a  presbyter,  who 
dwelt  in  the  village  of  Bannavem  Tabernite,  for  he  had  a 
small  farm  hard  by  the  place  where  I  was  taken  captive. 
I  was  then  nearly  sixteen  years  of  age.  I  did  not  know 
the  true  God ;  and  I  was  taken  to  Ireland  in  captivity  with 
so  many  thousand  men,  in  accordance  with  our  deserts, 
because  we  kept  not  his  precepts,  and  were  not  obedient 
to  our  priests  who  admonished  us  for  our  salvation. 

"And  the  Lord  brought  down  upon  us  the  wrath  of  his 


TBE  "CONFESSION"   OF  ST.  PATRICK.  241 

indignation,  and  dispersed  us  among  many  nations,  even 
to  the  end  of  the  earth,  where  now  my  littleness  is  seen 
among  foreigners.  And  there  the  Lord  opened  (to  me) 
the  sense  of  my  unbelief,  that,  though  late,  I  might  re- 
member my  sins,  and  that  I  might  return  with  my  whole 
heart  to  the  Lord  my  God,  who  had  respect  to  my  humilia- 
tion, and  pitied  my  youth  and  ignorance,  and  took  care  of 
me  before  I  knew  him  and  before  I  had  wisdom  or  could 
discern  between  good  and  evil,  and  protected  me,  and  com- 
forted me  as  a  father  does  a  son. 

"2.  Wherefore  I  cannot  keep  silent — nor  is  it  indeed 
expedient  (to  do  so)— concerning  such  gi-eat  behests  and 
such  great  favor  as  the  Lord  has  vouchsafed  to  me  in  the 
land  of  my  captivity ;  because  this  is  our  recompense  (to 
him),  that  after  our  chastening  or  knowledge  of  God  we 
should  exalt  and  confess  his  wonderful  works  before  every 
nation  that  is  under  the  whole  heaven. 

"  Because  there  is  no  other  God,  neither  ever  was,  neither 
before,  nor  shall  be  hereafter,  except  God  the  Father,  un- 
begotten,  without  beginning;  from  whom  is  all  begin- 
ning ;  upholding  all  things,  as  we  have  said ;  and  his  Son 
Jesus  Christ,  whom  indeed,  with  the  Father,  we  testify  to 
have  always  been,  before  the  origin  of  the  world,  spiri- 
tually with  the  Father ;  in  an  inexplicable  manner  begotten 
before  all  beginning ;  and  by  himself  were  made  the  things 
visible  and  invisible;  and  was  made  man;  (and)  death 
having  been  vanquished,  was  received  into  the  heavens  to 
the  Father. 

"And  he  has  given  to  him  all  power  above  every  name  of 
those  that  are  in  heaven,  on  earth,  and  under  the  earth, 


242  TEE  STOUT  OF  ST.  PATRICK. 

that  every  tongue  should  confess  to  him,  that  Jesus  Christ 
is  Lord  and  God,  in  whom  we  beheve,  and  expect  (his) 
coming,  to  be  ere  long  the  Judge  of  the  hving  and  of  the 
dead,  who  will  render  to  every  one  according  to  his  deeds. 
And  he  hath  poured  upon  us  abundantly  the  Holy  Spirit, 
a  gift  and  pledge  of  immortality,  who  makes  the  faithful 
and  obedient  to  become  sons  of  God  and  joint  heirs  with 
Christ ;  whom  we  confess  and  adore — one  God  in  the  Holy 
Trinity  of  the  sacred  name. 

"  For  he  himself  has  said  by  the  prophet, '  Call  upon  me 
in  the  day  of  thy  tribulation,  and  I  will  deliver  thee,  and 
thou  shalt  magnify  me.'  And  again  he  saith,  '  It  is  hon- 
orable to  reveal  and  confess  the  works  of  God.' 

"  3.  Although  I  am  in  many  respects  imjierfect,  I  wish  my 
brethren  and  acquaintances  to  know  my  disposition,  that 
they  may  be  able  to  comprehend  the  wish  of  my  soul.  I 
am  not  ignorant  of  the  testimony  of  my  Lord,  who  wit- 
nesses in  the  psalm, '  Thou  shalt  destroy  those  that  speak 
a  lie.'  And  again,  '  The  mouth  that  belieth  killeth  the 
soul.'  And  the  same  Lord  says  in  the  gospel,  'The  idle 
word  that  men  shall  speak,  they  shall  render  an  account 
lor  it  in  the  day  of  judgment.'  Therefore  I  ought  ear- 
nestly, with  fear  and  trembling,  to  dread  this  sentence  in 
that  day,  when  no  one  shall  be  alile  to  withdraw  himself 
or  to  hide,  but  we  all  together  shall  render  an  account  of 
even  the  smallest  of  our  sins  before  the  tribunal  of  the 
Lord  Jesus. 

"  Wherefore  I  thought  of  writing  long  ago,  but  hesitated 
even  till  now ;  because  I  feared  falling  into  the  tongue  of 
men ;  because  I  have  not  learned  like  others  who  have 


TE£   "CONFESSION"    OF  ST.  PATRICK.  243 

drunk  in,  in  the  best  manner,  both  law  and  sacred  litera- 
ture in  both  ways  equally,  and  have  never  changed  their 
language  from  infancy,  but  have  always  added  more  to 
its  perfection.  For  our  language  and  speech  is  translated 
into  a  foreign  tongue. 

"  4.  As  can  be  easily  proved  from  the  drivel  of  my  writ- 
ing, how  I  have  been  instructed  and  learned  in  diction ; 
because  the  wise  man  says,  'For  by  the  tongue  is  dis- 
cerned understanding  and  knowledge  and  the  teaching  of 
truth.'    But  what  avails  an  excuse,  (although)  according 
to  truth,  especially  when  accompanied  with  presumption? 
Since,  indeed,  I  myself  now,  in  niy  old  age,  strive  after 
what  I  did  not  learn  in  my  youth,  because  they  prevented 
me  from   learning    thoroughly  that  which  I  had  read 
through  before.     But  who  believes  me  although  I  should 
say  as  I  have  already  said?    When  a  youth,  nay  ahnost  a 
boy  in  words,  I  was  taken  captive,  before  I  knew  what  I 
ought  to  seek,  or  what  I  ought  to  aim  at,  or  what  I  ought 
to  avoid.    Hence  I  blush  to-day,  and  gi-eatly  fear  to  expose 
my  unsknfulness,  because,  not  being  eloquent,  I  cannot 
express  myself  with  clearness  and  brevity,  nor  even  as  the 
spirit  moves,  and  the  mind  and  endowed  understanding 

point  out. 

"  But  if  it  had  been  gi-anted  to  me  even  as  to  others,  I 
would  not,  however,  be  silent,  because  of  the  recompense. 
And  if,  perhaps,  it  appears  to  some  that  I  put  myseK  for- 
ward in  this  matter  with  my  ignorance  and  slower  tongue, 
it  is,  however,  wi'itten,  '  Stammering  tongues  shall  learn 
quickly  to  speak  peace.'  How  much  more  ought  we  to 
aim  at  this— we  who  are  the  'epistle  of  Christ'  for  salva- 


244  THE  STORY  OF  ST.  PATRICK. 

tion  even  to  the  end  of  the  earth — and  if  not  eloquent,  yet 
powerful  and  very  strong — written  in  your  hearts,  'not 
with  ink,'  it  is  testified,  '  but  by  the  Spirit  of  the  living 
God'! 

"  5.  And  again  the  Spirit  testifies,  *  and  husbandry  was 
ordained  by  the  Most  High.'  Therefore  I,  first  a  rustic, 
a  fugitive,  unlearned,  indeed  not  knowing  how  to  provide 
for  the  future— but  I  know  this  most  certainly,  that  before 
I  was  humbled  I  was  like  a  stone  lying  in  deep  mud ;  and 
He  who  is  mighty  came,  and  in  his  own  mercy  raised  me 
and  placed  me  on  the  top  of  the  wall. 

"  And  hence  I  ought  loudly  to  cry  out,  and  return  also 
something  to  the  Lord  for  his  so  great  mercies,  here  and 
in  eternity,  which  benefits  the  minds  of  men  cannot  esti- 
mate. But,  therefore,  be  ye  astonished,  both  great  and 
small,  who  fear  God.  And  ye  rhetoricians  who  do  not 
know  the  Lord,  hear  and  examine:  who  aroused  me,  a 
fool,  from  the  midst  of  those  who  appear  to  be  wise,  and 
skilled  in  laws,  and  powerful  in  speech  and  in  every  mat- 
ter? And  me — who  am  detested  by  this  world — he  has 
inspired  me  beyond  others  (if  indeed  I  be  such),  but  on 
condition  that  with  fear  and  reverence  and  without  com- 
plaining I  should  faithfully  serve  the  nation  to  which  the 
love  of  Christ  has  transferred  me,  and  given  me  for  my 
life,  if  I  should  be  worthy ;  that,  in  fine,  I  should  serve 
them  with  humility  and  in  truth, 

n. 

"  In  the  measure,  therefore,  of  the  faith  of  the  Trinity,  it 
behooves  me  to  distinguish,  without  shrinking  from  dan- 


THE   "CONFESSION"   OF  ST.  PATRICK.  245 

ger,  to  make  kuown  the  gift  of  God  and  his  everlasting 
consolation,  and  without  fear  to  spread  faithfully  every- 
where the  name  of  God,  in  order  that  after  my  death  I 
may  leave  it  as  a  bequest  to  my  brethren  and  to  my  sons, 
whom  I  have  baptized  in  the  Lord — so  many  thousand 
men.  And  I  was  not  worthy  that  the  Lord  should  grant 
this  to  his  servant;  that  after  going  through  afflictions 
and  so  many  difficulties,  after  captivity,  after  many  years, 
he  should  gi'ant  me  so  great  favor  among  that  nation, 
which  when  I  was  yet  in  my  youth  I  never  hoped  for  nor 
thought  of. 

"  But  after  I  had  come  to  Ireland  I  daily  used  to  feed 
cattle,  and  I  prayed  frequently  during  the  day;  the  love 
of  God  and  the  fear  of  him  increased  more  and  more,  and 
faith  became  stronger,  and  the  spirit  was  stirred ;  so  that 
in  one  day  I  said  about  a  hundred  prayers,  and  in  the 
night  the  same ;  so  that  I  used  even  to  remaiu  in  the 
woods  and  in  the  mountain ;  before  daylight  I  used  to  rise 
to  prayer,  through  snow,  through  frost,  through  rain,  and 
I  felt  no  harm ;  nor  was  there  any  slothfulness  in  me,  as  I 
now  perceive,  because  the  spirit  was  then  fervent  within 
me. 

"  And  there  indeed,  one  night  in  my  sleep,  I  heard  a  voice 
saying  to  me,  'Thou  fastest  well;  fasting  so,  thou  shalt 
soon  go  to  thy  country.'  And  again,  after  a  v^-y  short 
time,  I  heard  a  response  saying  to  me,  '  Behold,  thy  ship 
is  ready.'  And  it  was  not  near,  but  perhaps  two  hundred 
miles  away,  and  I  never  had  been  there,  nor  was  I  ac- 
quainted with  any  of  the  men  there. 

"  7.  After  this  I  took  flight,  and  left  the  man  with  whom 


246  THE  STORY  OF  ST.  PATRICK. 

I  had  been  six  years ;  and  I  came  in  the  strength  of  the 
Lord,  who  directed  my  way  for  good ;  and  I  feared  noth- 
ing till  I  arrived  at  that  ship.  And  on  that  same  day  on 
which  I  arrived  the  ship  moved  out  of  its  place,  and  I 
asked  them,  the  sailors,  that  I  might  go  away  and  sail  with 
them.  And  it  displeased  the  captain,  and  he  answered 
sharply,  with  indignation,  '  Do  not  by  any  means  seek  to 
go  with  us.'  And  when  I  heard  this  I  separated  myseK 
from  them  in  order  to  go  to  the  hut  where  I  lodged. 

"And  on  the  way  I  began  to  pray,  and  before  I  had  ended 
my  prayer  I  heard  one  of  them,  and  he  was  calling  loudly 
after  me,  '  Come  quickly,  for  these  men  are  calling  you.' 
And  immediately  I  returned  to  them,  and  they  began  to 
say  to  me,  '  Come,  for  we  receive  you  in  good  faith ;  make 
friendship  with  us  in  whatever  way  you  wish.'  And  in 
that  day  I  accordingly  disdained  to  make  friendship  with 
them,  on  account  of  the  fear  of  God.  But  in  very  deed  I 
hoped  of  them  that  they  would  come  into  the  faith  of 
Jesus  Christ,  because  they  were  heathen.  And  on  account 
of  this  I  clave  to  them.     And  we  sailed  immediately. 

"  8.  After  three  days  we  reached  land,  and  for  twenty- 
'eight  days  we  made  our  journey  through  a  desert.  And 
food  failed  them,  and  hunger  prevailed  over  them.  And 
one  day  the  captain  began  to  say  to  me,  '  What  is  it,  0 
Christijfti?  You  say  that  God  is  gi-eat  and  almighty; 
why,  therefore,  canst  thou  not  pray  for  us,  for  we  are  per- 
ishing with  hunger  ?  For  it  will  be  a  difficult  matter  for 
us  ever  again  to  see  any  human  being.'  But  I  said  to 
them  plainly,  '  Turn  with  faith  to  the  Lord  my  God,  to 


THE   "CONFESSION"    OF  ST.  PATRICE.  247 

whom  nothing  is  impossible,  that  he  may  send  food  this 
day  for  us  in  your  path,  even  till  you  are  satisfied,  for  it 
abounds  everywhere  with  him.'  And  God  assisting,  it  so 
came  to  pass.  Behold,  a  herd  of  swine  appeared  in  the 
path  before  our  eyes,  and  my  companions  killed  many  of 
them,  and  remained  there  two  nights,  much  refreshed. 
And  their  dogs  were  filled,  for  many  of  them  had  fainted 
and  were  left  half  dead  along  the  way.  And  after  that 
they  gave  the  greatest  thanks  to  God ;  and  I  was  honored 
in  their  eyes. 

"  9.  From  that  day  forth  they  had  food  in  abundance. 
They  also  found  wild  honey,  and  offered  me  a  part  of  it. 
And  one  of  them  said,  '  It  has  been  offered  in  sacrifice.' 
Thanks  to  God,  I  consequently  tasted  none  of  it.  But 
the  same  night  while  I  was  sleeping  and  Satan  gi-eatly 
tempted  me,  in  a  way  in  which  I  shall  remember  as  long 
as  I  am  in  this  body.  And  he  fell  upon  me  like  a  huge 
rock,  and  I  had  no  power  in  my  limbs  save  that  it  came  to 
me  into  my  mind  that  I  should  call  out  '  Helias.'  And  in 
that  moment  I  saw  the  sun  rise  in  the  heaven ;  and  while 
I  was  crying  out  '  Helias '  with  all  my  might,  behold,  the 
splendor  of  that  sun  fell  upon  me  and  at  once  removed 
the  weight  from  me.  And  I  beheve  I  was  aided  by  Christ 
my  Lord,  and  his  Spirit  was  then  crying  out  for  me ;  and 
I  hope  likewise  that  it  will  be  thus  in  the  days  of  my  op- 
pression, as  the  Lord  says  in  the  gospel,  'It  is  not  you 
that  speak,  but  the  Spii'it  of  your  Father  which  speaketh 
in  you.' 


248  2'i/£  STOBT  OF  ST.  PATRICK. 


m. 


"  10.  And  again  after  many  years  I  was  taken  captive 
once  more.  On  that  first  niglit,  therefore,  I  remained  with 
them.  But  I  heard  a  divine  response  saying  to  me,  '  But 
for  two  months  thou  shalt  be  with  them,'  which  accord- 
ingly came  to  pass.  On  that  sixtieth  night  the  Lord  de- 
hvered  me  out  of  their  hands. 

"  Even  on  our  journey  he  provided  for  us  food  and  fire 
and  diy  weather  every  day,  till  on  the  fourteenth  day  we 
all  arrived.  As  I  stated  before,  we  pursued  our  journey 
for  twenty-eight  days  thi'ough  the  desert,  and  the  very 
night  on  which  we  arrived  we  had  no  food  left. 

"And  again,  after  a  few  years,  I  was  in  the  Britains  with 
my  parents,  who  received  me  as  a  son,  and  earnestly  be- 
sought me  that  now,  at  least,  after  the  many  hardships  I 
had  endured,  I  would  never  leave  them  again.  And  then 
I  saw  indeed,  in  the  bosom  of  the  night,  a  man  coming  as 
it  were  from  Ireland,  Victorious  by  name,  with  innume- 
rable letters,  and  he  gave  one  of  them  to  me.  And  I  read 
the  beginning  of  the  letter  containing  *  The  Voice  of  the 
Irish.'  And  while  I  was  reading  aloud  the  beginning  of 
the  letter,  I  myself  thought  indeed  in  my  mind  that  I 
heard  the  voice  of  those  who  were  near  the  wood  of  Foc- 
lut,  which  is  close  by  the  western  sea.  And  they  cried  out 
thus  as  if  with  one  voice :  *  We  entreat  thee,  holy  youth, 
that  thou  come  and  henceforth  walk  among  us.'  And  I 
was  deeply  moved  in  my  heart  and  could  read  no  farther, 
and  so  I  awoke.  Thanks  be  to  God  that  after  very  many 
years  the  Lord  granted  to  them  according  to  their  cry ! 


TEE   "CONFESSION"    OF  ST.  PATRICK.  249 

"  11.  And  on  another  night,  I  know  not — God  knows — 
whether  in  me  or  near  me,  with  most  eloquent  words, 
which  I  heard  and  could  not  understand,  except  at  the  end 
of  the  speech,  one  spoke  as  follows :  '  He  who  gave  his  life 
for  thee  is  he  who  speaks  in  thee,'  and  so  I  awoke  full  of 
joy.  And  again  I  saw  him  praying  in  me,  and  I  was  as  it 
were  within  my  body,  and  I  heard  above  me,  that  is,  above 
the  inner  man,  and  there  he  was  praying  mightily  with 
groanings.  And  meanwhile  I  was  stupefied  and  aston- 
ished, and  pondered  who  it  could  be  that  was  praying  in 
me.  But  at  the  end  of  the  prayer  he  so  spoke  as  if  he 
were  the  Spirit.  And  so  I  awoke  and  remembered  that 
the  Apostle  says,  *  The  Spirit  helps  the  infirmities  of  our 
prayers.  For  we  know  not  what  we  should  pray  for  as 
we  ought,  but  the  Spirit  himself  asketh  for  us  with  un- 
speakable groanings  which  cannot  be  expressed  in  words.' 
And  again  he  says,  '  The  Lord  is  our  Advocate  and  prays 
for  us.' 

"And  when  I  was  attacked  by  some  of  my  seniors,  who 
came  and  urged  my  sins  against  my  laborious  episcopate, 
so  that  on  that  day  I  was  strongly  driven  to  fall  away,  here 
and  forever.  But  the  Lord  spared  a  proselyte  and  stranger 
for  his  name's  sake.  He  kindly  and  mightily  aided  me  in 
this  treading-under,  because  in  the  stain  and  disgrace  I 
did  not  come  out  badly.  I  pray  God  that  it  be  not  reck- 
oned to  them  as  an  occasion  of  sin.  For  after  thirty  years 
they  found  me,  and  brought  against  me  a  word  which  I 
had  confessed  before  I  was  deacon. 

"  12.  Under  anxiety,  and  with  a  troubled  mind,  I  told  my 
most  intimate  friend  what  I  had  one  day  done  in  my  boy- 


250  THE  STORY  OF  ST.  PATRICK. 

hood,  in  one  hour,  because  I  was  not  then  used  to  over- 
come. I  know  not — God  knows — whether  I  was  then  fifteen 
years  of  age,  and  I  did  not  believe  in  the  living  God  from 
my  infancy ;  but  I  remained  in  death  and  unbelief  until  I 
was  severely  chastised ;  and  in  truth  I  have  been  humbled 
by  hunger  and  nakedness,  and  that  daily.  On  the  other 
hand,  I  did  not  of  my  own  accord  go  to  Ireland  until  I 
was  almost  worn  out.  But  that  was  rather  good  for  me, 
that  I  should  be  filled  with  care  and  be  concerned  for  the 
salvation  of  others ;  since  at  that  time  I  did  not  think  even 
about  myself. 

"  Then  on  that  day  on  which  I  was  reproached  for  the 
things  above  mentioned,  on  that  night  I  saw  in  a  vision 
of  the  night  a  writing  against  me,  without  honor.  And  at 
the  same  time  I  heard  a  response  saying  to  me,  '  We  have 
seen  with  displeasure  the  face  of  the  designate  with  his 
name  stripped.'  He  did  not  say,  'You  have  seen  with 
displeasure,'  but  '  "We  have  seen  with  displeasure,'  as  if 
he  had  joined  himself  to  me,  as  he  has  said,  '  He  that 
toucheth  you  is  he  that  toucheth  the  apple  of  mine  eye.' 
Therefore  I  will  give  thanks  to  him  that  comforted  me  in 
all  things,  that  he  did  not  hinder  me  from  the  journey  on 
which  I  had  resolved,  and  also  from  my  work  which  I  had 
of  Christ  my  Lord.  But  the  more  from  that  time  I  felt  in 
myself  no  little  power,  and  my  faith  was  approved  before 
God  and  men. 

"  13.  But  on  this  account  I  boldly  assert  that  my  con- 
science does  not  reprove  me  now  or  for  the  futui-e.  '  God 
is  my  witness '  that  I  have  not  lied  in  the  statements  I 
have  made  to  you.    But  I  am  the  more  sorry  for  my  very 


THE   "CONFESSION"   OF  ST.  PATRICK.  251 

dear  friend,  to  whom  I  trusted  even  my  life,  that  we 
should  have  deserved  to  hear  such  a  response.  And  I  as- 
certained from  several  brethren  before  the  defense  that  I 
was  not  present,  nor  in  Britain,  nor  did  it  originate  with 
me.  Even  he  in  my  absence  made  a  fight  for  me.  Even 
lie  had  said  to  me  with  his  own  mouth,  '  Behold,  thou  art 
to  be  promoted  to  the  rank  of  bishop ' — of  which  I  was 
not  worthy.  But  whence,  then,  did  it  occur  to  him  that 
before  all,  good  and  bad,  he  should  publicly  put  discredit 
upon  me,  although  he  had  before  of  his  own  accord  gladly 
conceded  that  honor  to  me  ?  It  is  the  Lord  who  is  greater 
than  all. 

"  I  have  said  enough.  But,  however,  I  ought  not  to  hide 
the  gift  of  God  which  he  bestowed  upon  us  in  the  land  of 
my  captivity,  for  then  I  earnestly  sought  him  and  there  I 
found  him,  and  he  preserved  me  from  all  iniquities,  so  I 
believe,  because  of  his  Spirit  that  dwelleth  in  me,  which 
has  wrought  in  me  boldly  even  to  this  day.  But  Grod 
knows,  if  a  man  had  spoken  this  to  me  I  might  have  been 
silent  for  the  love  of  Christ. 

"  14.  Wherefore  I  give  unwearied  thanks  to  my  God,  who 
has  kept  me  faithful  in  the  day  of  my  temptation;  so 
that  I  may  to-day  confidently  offer  my  soul  to  Christ  my 
Lord,  as  a  sacrifice,  '  a  li^dng  victim ; '  who  saved  me 
from  all  my  difficulties,  so  that  I  may  say,  Who  am  I, 
Lord,  and  what  is  my  vocation,  that  to  me  thou  hast 
cooperated  by  such  divine  grace  with  me  1  So  that  to-day 
I  can  constantly  rejoice  among  the  Gentiles  and  magnify 
thy  name  wherever  I  may  be,  not  only  in  prosperity  but 
also  in   distresses;   that  whatever  may  happen   to  me, 


252  THE  STORY  OF  ST.  PATRICK. 

whether  good  or  evil,  I  ought  to  receive  it  equally,  and 
always  to  give  thanks  to  God,  who  has  shown  me  that  I 
should  believe  in  him,  the  indubitable  One,  without  ceas- 
ing, and  that  he  will  hear  me ;  and  that  I,  though  ignorant, 
may  in  these  last  days  approach  this  work,  so  pious  and 
so  wonderful ;  that  I  may  imitate  some  of  those  of  whom 
the  Lord  before,  long  ago,  predicted  that  they  should 
preach  his  gospel,  for  a  testimony  to  all  nations,  before 
the  end  of  the  world.  Which,  therefore,  has  been  so  ful- 
filled as  we  have  seen.  Behold,  we  are  witnesses  that  the 
gospel  has  been  preached  everywhere,  in  places  where 
there  is  no  man  beyond. 

IV. 

"  15.  But  it  would  be  long  to  relate  all  my  labor  in  details, 
or  even  in  part.  Briefly,  I  may  tell  how  the  most  holy  God 
often  delivered  me  from  slavery,  and  from  twelve  dangers 
by  which  my  life  was  imperiled,  besides  many  snares  and 
things  which  I  cannot  express  in  words,  neither  would  I 
give  trouble  to  my  readers.  But  there  is  God  the  Author 
of  all,  who  knew  all  things  before  they  came  to  pass. 

"  So,  however,  the  divine  response  very  frequently  ad- 
monished me,  this  poor  pupil.  Whence  came  this  wisdom 
to  me,  which  was  not  in  me,  I  who  neither  knew  the  num- 
ber of  my  days,  nor  was  acquainted  with  God  ?  Whence 
came  to  me  afterward  the  gift  so  gi'eat,  so  beneficial,  to 
know  God,  or  to  love  him,  that  I  should  love  country  and 
parents,  and  many  gifts  which  were  offered  to  me  with 
weeping  and  tears?  And,  moreover,  I  offended  against 
my  wish  certain  of  my  seniors.     But  God  overruling,  I  by 


THE  "CONFESSION"    OF  ST.  PATRICK.  253 

no  means  consented  oi-  complied  with  them.  It  was  not 
my  grace,  but  God  who  conquered  in  me  and  resisted  them 
all ;  so  I  came  to  the  Irish  peoples,  to  preach  the  gospel 
and  to  suffer  insults  from  unbelievers ;  that  I  should  hsteu 
to  reproach  about  my  wandering,  and  endure  many  perse- 
cutions, even  to  chains,  and  that  I  should  give  up  my 
noble  birth  for  the  benefit  of  others. 

"  16.  And  if  I  be  worthy,  I  am  willing  to  lay  down  my 
life  unhesitatingly  and  most  gladly  for  his  name ;  and 
there  I  wish  to  spend  it  even  till  death,  if  the  Lord  permit. 
For  I  am  gi-eatly  a  debtor  to  the  God  who  has  bestowed 
on  me  such  grace  that  many  people  through  me  should  be 
born  again  to  God,  and  that  everywhere  clergy  should  be 
ordained  for  a  people  newly  coming  to  the  faith,  whom 
the  Lord  took  from  the  ends  of  the  earth,  as  he  had  prom- 
ised of  old  by  his  prophets:  'To  thee  the  Gentiles  will 
come  and  say,  As  our  fathers  made  false  idols,  and  there 
is  no  profit  in  them.'  And  again :  '  I  have  set  thee  to  be 
the  light  of  the  Gentiles,  that  thou  mayest  be  for  salvation 
unto  the  utmost  parts  of  the  earth.'  And  there  I  am 
willing  to  wait  the  promise  of  him  who  never  fails,  as  he 
promises  in  the  gospel :  '  They  shall  come  from  the  east 
and  the  west,  and  shall  sit  down  with  Abraham  and  Isaac 
and  Jacob,'  as  we  believe  that  believers  shaU  come  from 
all  the  world. 

"  17.  Therefore  it  becomes  us  to  fish  well  and  diligently, 
as  the  Lord  premonishes  and  teaches,  saying :  '  Come  ye 
after  me,  and  I  will  make  you  fishers  of  men.'  And  again 
he  says  by  the  prophets :  '  Behold,  I  send  my  fishers  and 
hunters,  saith  the  Lord.'    Therefore  it  is  very  necessary 


254  ^^-^  STOBY  OF  S2'.   PATS  ICE. 

to  spread  our  nets,  so  that  a  copious  multitude  aud  crowd 
may  be  taken  for  God,  and  that  everywhere  there  may  be 
clergy  who  shall  baptize  and  exhort  a  people  needy  and 
anxious,  as  the  Lord  admonishes  and  teaches  in  the  gos- 
pel, saying :  '  Going,  therefore,  teach  ye  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost — even  to  the  end  of  the  age.'  And 
again :  '  Going,  therefore,  into  the  whole  world,  preach  the 
gospel  to  eveiy  creature.  He  that  believeth  and  is  bap- 
tized shall  be  saved,  but  he  that  believeth  not  shall  be 
confounded.'  Aud  again :  '  This  gospel  of  the  kingdom 
shall  be  preached  in  the  whole  world,  for  a  testimony  to 
all  nations,  and  then  shall  the  consummation  come.'  And 
also  the  Lord,  foretelling  by  the  prophet,  says :  '  And  it 
shall  be  in  the  last  days,  saith  the  Lord,  I  will  pour  out  of 
my  Spirit  upon  all  flesh ;  and  your  sons  and  your  daughters 
shall  i^rophesy,  and  your  sons  shall  see  visions,  and  your 
old  men  shall  dream  di'eams.  And  uiiou  my  servants  aud 
i;pon  my  handmaids  I  will  pour  out  in  those  days  of  my 
Spirit,  and  they  shall  prophesy.'  And  in  Osee  he  says : 
'  I  will  call  that  which  was  not  my  people  my  people,  and 
her  who  had  not  obtained  mercy;  and  it  shall  be  in  the 
place  where  it  was  said,  You  are  not  my  people,  there  they 
shall  be  called  the  sons  of  the  living  God.' 

"  18.  Whence,  then,  has  it  come  to  pass  that  in  Ireland 
they  who  never  had  any  knowledge,  and  until  now  have 
only  worshiped  idols  and  unclean  things,  have  lately  be- 
come a  people  of  the  Lord,  and  are  called  the  sons  of  God  I 
Sons  of  the  Scots  and  daughters  of  chieftains  are  seen  to 
be  monks  and  virgins  of  Christ.    And  there  was  even  one 


THE  "CONFESSION"   OF  ST.  PATRICK.  255 

blessed  Scottic  lady,  nobly  boru,  very  beautiful,  of  adult 
age,  whom  I  baptized.  And  after  a  few  days  she  came  to 
us  for  a  season,  and  intimated  to  us  that  she  had  secured 
a  response  from  a  messenger  of  God,  and  he  advised  her 
that  she  should  be  a  virgin  of  Christ,  and  that  she  should 
always  draw  near  to  God.  Thanks  be  to  God,  on  the 
sixth  day  after  that  she  most  excellently  and  eagerly  seized 
on  that  which  also  all  the  virgins  of  Christ  do ;  not  with 
the  will  of  their  fathers — but  they  suffer  persecution  and 
false  reproaches  from  their  parents ;  and  notwithstanding 
the  numl)er  increases  the  more ;  and  of  our  own  race,  who 
were  born  there,  there  are  those,  we  know  not  the  number, 
besides  widows  and  those  who  are  continent.  But  those 
women  who  are  detained  in  slavery  especially  suffer ;  in 
spite  of  terrors  and  threats,  they  have  assiduously  per- 
severed. But  the  Lord  gave  grace  to  many  of  my  hand- 
maids, for,  although  they  are  forbidden,  they  zealously 
imitate  him. 

"  19.  Wherefore,  though  I  could  wish  to  leave  them,  and 
had  been  most  wiUingly  prepared  to  proceed  to  the  Bri- 
tains  as  to  my  country  and  parents ;  and  not  that  only,  but 
even  to  go  as  far  as  to  the  Gauls,  to  visit  the  brethren  and 
to  see  the  face  of  the  saints  of  the  Lord — God  knows  that 
I  greatly  desired  it:  but  I  am  bound  in  the  Spii'it,  who 
witnesseth  to  me  that  if  I  should  do  this  he  would  hold 
me  guilty ;  and  I  fear  to  lose  the  labor  I  have  commenced ; 
and  not  I,  but  Christ  the  Lord,  who  commanded  me  to 
come  and  be  with  them  for  the  rest  of  my  life.  If  the 
Lord  will,  and  if  he  will  keep  me  from  every  evil  way, 
that  I  may  not  sin  before  him.     But  I  hope  to  do  that 


256  THE  STORY   OF  ST.  PATRICE. 

which  I  ought ;  but  I  trust  not  myself,  as  long  as  I  am  in 
this  body,  for  strong  is  he  who  daily  tries  to  subvert  me 
from  the  faith,  and  from  the  chastity  of  religion  proposed 
to  myself,  not  feignedly,  which  I  will  observe  to  the  end 
of  my  life,  to  Christ  my  Lord.  But  the  flesh,  which  is  in 
enmity,  always  leads  to  death,  that  is,  to  unlawful  desires 
to  be  unlawfully  gratified.  And  I  know  in  part  that  I 
have  not  led  a  perfect  life,  as  other  believers.  But  I  con- 
fess to  my  Lord,  and  I  do  not  blush  before  him,  for  I  lie 
not :  from  the  time  I  knew  him  in  my  youth  the  love  of 
God  and  his  fear  have  increased  in  me,  and  until  now,  by 
the  favor  of  the  Lord,  '  I  have  kept  the  faith.' 


"  20.  Let  him  who  will,  laugh  and  insult ;  I  will  not  be 
silent,  nor  will  I  hide  the  signs  and  wonders  which  were  min- 
istered to  me  by  the  Lord  many  years  before  they  came 
to  pass,  as  he  who  knew  all  things  before  the  world  began. 

"  But  hence  I  ought  to  give  thanks  without  ceasing  to 
God,  who  often  pardoned  my  ignorance  and  my  negligence, 
even  out  of  place — ^not  in  one  instance  only — so  that  he 
was  not  fiercely  angry  with  me,  as  being  one  who  was  per- 
mitted to  be  his  helper.  And  yet  I  did  not  immediately 
yield  to  what  was  pointed  out  to  me,  and  to  what  the 
Spirit  suggested.  And  the  Lord  had  pity  on  me  among 
the  thousands  of  thousands,  because  he  saw  in  me  that  I 
was  ready,  but  that  in  my  case,  for  these  reasons,  I  knew 
not  what  to  do  about  my  position ;  because  many  were 
hindering  this  mission,  and  already  were  talking  among 


THE  "CONFESSION"   OF  ST.  PATRICK.  257 

themselves  and  saying  behind  my  back,  '  Why  does  that 
fellow  put  himself  in  danger  among  enemies  who  know 
not  God?'  Not  as  though  they  spoke  for  the  sake  of 
malice,  but  because  it  was  not  a  wise  thing  in  their  opin- 
ion, as  I  myself  also  testify,  on  account  of  my  defect  in 
learning.  And  I  did  not  readily  recognize  the  gi-ace  that 
was  then  in  me ;  but  now  I  know  that  I  ought  before  to 
have  been  obedient  to  God  calling  me. 

"  21.  Now,  therefore,  I  have  related  simply  to  my  breth- 
ren and  fellow-servants  who  have  believed  me  the  reason 
I  have  preached,  and  do  preach,  in  order  to  strengthen  and 
confirm  your  faith.  Would  that  you  might  aim  at  gi-eater 
and  perform  mightier  things !  This  will  be  my  glory,  be- 
cause '  a  wise  son  is  the  gloiy  of  his  father.' 

"  You  know,  and  God  also,  how  I  have  conducted  myself 
among  you  from  my  youth,  both  in  the  faith  of  the  truth 
and  in  sincerity  of  heart.  Even  in  the  case  of  those 
nations  among  whom  I  dwell,  I  have  always  kept  faith 
with  them,  and  I  wiU  keep  it.  God  knows  I  have  never 
overreached  none  of  them ;  neither  do  I  think  of  it,  that 
is,  of  acting  thus,  on  accoimt  of  God  and  his  church,  lest 
I  should  excite  persecution  against  them  and  us  all,  and 
lest  through  me  the  name  of  God  should  be  blasphemed, 
because  it  is  written,  '  Woe  to  the  man  through  whom  the 
name  of  God  is  blasphemed.'  Though  I  am  unskilful  in 
names,  yet  I  have  endeavored  in  some  respects  to  serve 
even  my  Christian  brethren,  and  the  virgins  of  Christ,  and 
religious  women  who  have  given  to  me  small  voluntary 
gifts  and  who  have  cast  off  some  of  their  ornaments  upon 
the  altar,  and  I  used  to  return  these  to  them,  although  they 


258  ^^^  STOBT  OF  ST.  PATRICK. 

were  oifended  with  me  because  I  did  so.  But  I  did  it  for 
the  hope  of  eternal  Ufe,  in  order  to  keep  myself  prudently 
in  eveiything,  so  that  the  unbelieving  may  not  catch  me 
on  any  pretext,  or  the  ministry  of  my  service;  and  that 
even  in  the  smallest  point  I  might  not  give  the  unbeliev- 
ers an  occasion  to  defame  or  depreciate  me. 

"  22.  But  pei-haps,  since  I  have  baptized  so  many  thou- 
sand men,  I  might  have  expected  half  a  screpall  from  some  of 
them  ?  Tell  it  to  me  and  I  will  restore  it  to  you.  Or  when 
the  Lord  ordained  everywhere  clergy  through  my  humble 
ministry,  I  dispensed  the  rite  gratuitously.  If  I  asked  of 
any  of  them  even  the  price  of  my  shoe,  tell  it  against  me 
and  I  will  restore  you  more.  I  spent  for  you  that  they 
might  receive  me;  and  among  you  and  everywhere  I 
traveled  for  your  sake  amid  many  perils — even  to  remote 
places,  where  there  was  no  one  beyond,  and  where  no  one 
else  had  ever  penetrated — to  baptize  or  ordain  clergy  or 
confirm  the  people.  The  Lord  granting  it,  I  diligently 
and  most  cheerfully  for  your  salvation  defrayed  all  things. 
During  this  time  I  gave  presents  to  the  kings,  besides 
which  I  gave  pay  to  their  sons  who  escorted  me;  and 
nevertheless  they  seized  me,  together  with  my  companions. 
And  on  that  day  they  eagerly  desired  to  kill  me ;  but  the 
time  had  not  yet  come.  And  they  seized-  all  things  that 
they  found  with  us,  and  they  also  bound  me  with  iron. 
And  on  the  f oiu'teenth  day  the  Lord  set  me  free  from 
their  power;  and  whatever  was  ours  was  restored  to  us 
for  God's  sake,  and  the  attached  friends  whom  we  had  be- 
fore provided. 

"  23.  But  you  know  how  much  I  paid  to  those  who  acted 


THE   "CONFESSION"    OF  ST.  PATRICE.  259 

as  judges  throughout  all  the  regions  which  I  more  fre- 
quently visited.  For  I  think  that  I  distributed  among  them 
not  less  than  the  hire  of  fifteen  men.  So  that  you  might 
enjoy  me,  and  I  may  always  enjoy  you,  in  the  Lord,  I  do 
not  regret  it,  nor  is  it  enough  for  me — I  still  '  spend  and 
will  spend  for  your  souls.'  God  is  mighty,  and  may  he 
grant  to  me  that  in  future  I  may  spend  myself  for  your 
souls !  Behold,  '  I  call  God  to  witness  upon  my  soul ' 
*  that  I  lie  not ' ;  neither  that  you  may  have  occasion,  nor 
because  I  hope  for  honor  from  any  man.  Sufficient  to  me 
is  honor  which  is  not  belied.  But  I  see  that  now  '  I  am 
exalted  by  the  Lord  above  measure '  in  the  present  age ; 
and  I  was  not  worthy  nor  deserving  that  he  should  aid 
me  in  this,  since  I  know  that  poverty  and  calamity  suit 
me  better  than  riches  and  luxuries.  But  Christ  the  Lord 
was  poor  for  us. 

"  But  I,  poor  and  miserable,  even  if  I  wished  for  riches, 
yet  have  them  not,  '  neither  do  I  judge  my  own  self,'  be- 
cause I  daily  expect  either  murder,  or  to  be  circumvented, 
or  to  be  reduced  to  slavery,  or  mishap  of  some  kind.  But 
I  '  fear  none  of  these  things '  on  account  of  the  promises 
of  the  heavens ;  but  I  have  cast  myseK  into  the  hands  of 
the  omnipotent  God,  who  rules  everywhere ;  as  saith  the 
prophet,  '  Cast  thy  thought  on  the  Lord,  and  he  will  sus- 
tain thee.' 

"  24.  Behold  now,  I  commend  my  soul  to  my  most  faith- 
ful God,  for  whom  I  discharge  an  embassage  in  my  ignoble 
condition,  because  indeed  he  does  not  accept  the  person, 
and  he  chose  me  to  this  office  that  I  might  be  one  of  the 
least  of  his  ministers.    But '  what  shall  I  render  him  for 


260  T^E  STOKT  OF  ST.  PATRICK. 

all  the  things  he  hath  rendered  to  me  f  But  what  shall  I 
say,  or  what  shall  I  promise  to  my  Lord  ?  Because  I  had 
no  power  unless  he  had  given  it  to  me,  but  he  searches  the 
heart  and  reins ;  because  I  desire  enough  and  too  much, 
and  am  prepared  that  he  should  give  me  "  to  drink  of  his 
cup,"  as  he  has  granted  to  others  that  love  him.  Where- 
fore may  it  never  happen  to  me  of  my  Lord,  to  lose  his 
people  whom  he  has  gained  in  the  utmost  parts  of  the 
earth.'  I  pray  God  that  he  may  give  me  perseverance, 
and  count  me  worthy  to  render  myself  a  faithful  witness 
to  him-  even  till  my  departure,  on  account  of  my  God. 
And  if  I  have  ever  imitated  anything  good,  on  account  of 
my  God  whom  I  love,  I  pray  him  to  grant  me  that  with 
proselytes  and  captives  I  may  pour  out  my  blood  for  his 
name's  sake,  even  though  I  myself  may  even  be  deprived 
of  burial,  and  my  corpse  most  miserably  be  torn  limb  from 
limb  by  dogs  or  by  wild  beasts,  or  that  the  fowls  of  heaven 
should  devour  it;  I  believe  most  certainly  that  if  this 
should  happen  to  me  I  shall  have  gained  both  body  and 
soul.  Because,  without  any  doubt,  we  shall  rise  in  that 
day  in  the  brightness  of  the  sun,  that  is,  in  the  glory  of 
Jesus  Christ  our  Redeemer ;  as  '  sons  of  the  living  God ' 
and  '  joint  heirs  with  Christ,'  and  '  to  be  conformable  to 
his  image,'  'for  of  him  and  through  him  and  in  him  we 
shall  reign.' 

"  25.  For  that  sun  which  we  behold,  at  God's  command 
rises  daily  for  us — but  it  shall  never  reign,  nor  shall  its 
splendor  continue ;  but  all  even  that  worship  it,  miserable 
beings,  shall  wretchedly  come  to  punishment.  But  we 
who  beUeve  in  and  worship  the  true  Sun,  Jesus  Christ, 


THE   "CONFESSION"   OF  ST.  PATRICK.  261 

•who  will  never  perish :  neither  shall  he  '  who  does  his  will,' 
but  shall  continue  forever,  as  Christ  continues  forever, 
who  reigns -with  God  the  Father  Almighty  and  with  the 
Holy  Spirit,  before  the  ages,  and  now,  and  through  all  the 
ages  of  ages.     Amen. 

"  Behold,  I  will  again  and  again  declare  briefly  the  words 
of  my  Confession ;  I  testify  in  truth  and  in  joy  of  heart, 
before  God  and  his  holy  angels,  that  I  never  had  any 
reason  except  the  gospel  and  its  promises  for  ever  re- 
turning to  that  people  from  whom  I  had  formerly  escaped 
with  difficulty. 

"  But  I  beg  of  those  who  believe  and  fear  God,  who  ever 
shall  deign  or  look  into  or  receive  this  writing  which  Pat- 
rick, the  sinner,  unlearned  indeed,  has  wi-itten  in  Ireland, 
that  no  one  may  ever  say,  if  I  have  done  or  demonstrated 
anything  according  to  the  will  of  God,  however  little,  that 
it  was  my  ignorance  which  did  it.  But  judge  ye,  and  let 
it  be  most  truly  believed  that  it  has  been  the  gift  of  God. 
And  this  is  my  Confession  before  I  die." 


CHAPTER  XXXIII. 

THE    SECOND    OF    PATRICK'S   WHITINGS,    CALLED   THE   HYMN   OR 


,  » 


This  Hymn  is  a  composition  of  considerable  force  and 
beauty,  written  in  a  time  when  paganism  was  almost  su- 
preme in  Ireland.  It  was  the  general  belief  of  that  day 
that  heathen  sorcerers  had  mysterious  powers  by  which 
they  could  harm  their  opponents ;  and  these  reputed  sor- 
cerers were  gathered  at  Tara,  a  noted  hill  in  County  Meath, 
not  many  miles  from  Dublin.  This  Tara  was  the  seat  of 
the  chief  king  of  Ireland;  there  with  the  subkings  was 
held  the  annual  assembly ;  and  thither  Patrick  was  moved 
to  go  and  preach  the  gospel  even  at  the  risk  of  deadly 
peril.  The  expressions  used  in  the  Hymn  correspond  with 
the  circumstances  under  which  Patrick  set  out  on  his  mis- 
sionary journey  to  Tara,  to  confront  in  its  own  stronghold 
the  idolatry  which  was  then  rampant  in  the  land. 

But  while  (many)  writers  attribute  to  Patrick  the  power 
of  working  greater  miracles  than  were  performed  by  any 
of  the  apostles  of  Christ,  Patrick  himself,  according  to  the 
language  of  the  Hymn,  in  anticipating  the  dangers  that 
were  before  him,  relied  on  no  such  powers,  but  only  on  the 
protecting  hand  of  the  God  who  has  ever  been  a  refuge 
and  strength  to  his  people.    This  Hymn  partakes  very 

262 


THE  HYMN  OR  "BREASTPLATE."  263 

much  of  the  spirit  of  the  Forty-sixth  Psalm,  of  which  Lu- 
ther was  accustomed  to  say  to  those  around  him  in  times 
of  trouble  and  danger,  "  Come,  let  us  sing  the  Forty-sixth 
Psalm." 

This  Hymn  of  Patrick  was  originally  written  in  a  very 
ancient  dialect  of  the  Irish  language,  and  is  known  by  the 
name  of  "Lorica"  or  "Breastplate,"  because  its  recital 
was  supposed  by  the  superstitious  to  guard  a  traveler,  like 
a  breastplate,  from  spiritual  foes.  It  has  been  set  to 
music  as  a  sacred  cantata,  and  was  performed  for  the  first 
time  in  St.  Patrick's  Cathedral,  Dublin,  March  17,  1888. 

It  consists  of  eleven  stanzas  of  varying  length. 

Tlie  Hymn  or  "  Breastplate." 

1. 

"  I  bind  myself  to-day 

To  a  strong  power,  an  invocation  of  the  Trinity. 
I  believe  in  a  Threeuess,  with  confession  of  a  Oneness, 
in  the  Creator  of  Judgment. 

2. 

"  I  bind  myself  to-day 

To  the  power  of  the  birth  of  Christ,  with  his  baptism, 
To  the  power  of  the  crucifixion,  with  his  burial, 
To  the  power  of  his  resurrection,  with  his  ascension. 
To  the  power  of  his  coming  to  the  judgment  of  doom. 

3. 

"  I  bind  myself  to-day 

To  the  power  of  the  ranks  of  cherubim, 

In  the  obedience  of  angels. 

In  the  service  of  the  archangels. 

In  the  hope  of  resurrection  unto  reward, 

In  the  prayers  of  pati*iarchs, 

In  the  predictions  of  prophets. 


264  THE  STOST  OF  ST.  PATRICK. 

In  the  preachings  of  apostles, 
In  the  faiths  of  confessors, 
In  the  purity  of  holy  virgins, 
In  the  acts  of  righteous  men. 

4. 

"  I  bind  myself  to-day 
To  the  power  of  Heaven, 
The  light  of  sun, 
The  brightness  of  moon, 
The  splendor  of  fire, 
The  speed  of  lightning. 
The  swiftness  of  wind, 
The  depths  of  the  sea, 
The  stability  of  the  earth, 
The  firmness  of  rocks. 

5. 

"  I  bind  myself  to-day 
To  the  power  of  God  to  guide  me. 
The  might  of  God  to  uphold  me. 
The  wisdom  of  God  to  teach  me, 
The  eye  of  God  to  watch  over  me, 
The  ear  of  God  to  hear  me. 
The  word  of  God  to  speak  for  me, 
The  hand  of  God  to  protect  me. 
The  way  of  God  to  he  before  me, 
The  shield  of  God  to  shelter  me. 
The  host  of  God  to  defend  me, 

Against  the  snares  of  demons, 

Against  the  temptations  of  vices. 

Against  the  lusts  of  nature, 

Against  every  man  who  meditates  injury  to  me. 

Whether  far  or  near. 

Alone  and  in  a  multitude. 


"  I  summon  to-day  around  me  all  these  powers 

Against  every  hostile  merciless  power  directed  against 
my  body  and  my  soul ; 


THE  HYMX  OR  "BREASTPLATE."  265 

Against  the  incantations  of  false  prophets, 
Against  the  black  laws  of  heathenism, 
Against  the  false  laws  of  heretics, 
Against  the  deceit  of  idolatry. 

Against  the  spells  of  women  and  smiths  and  Druids, 
Against  all  knowledge  which  hath  defiled  man's  body  and 
soul. 

7. 
"  Christ  protect  me  to-day 
Against  poison,  against  burning, 
Against  drowning,  against  wound. 
That  I  may  receive  a  multitude  of  rewards. 

8. 

"  Christ  with  me,  Christ  before  me, 
Christ  behind  me,  Christ  within  me, 
Christ  beneath  me,  Christ  above  me, 
Christ  at  my  right,  Christ  at  my  left, 
Christ  in  breadth,  Christ  in  length, 
Christ  in  height. 

9. 

"  Christ  in  the  heart  of  every  man  who  thinks  of  me, 
Christ  in  the  mouth  of  every  man  who  speaks  to  me, 
Christ  in  the  eye  of  every  man  that  sees  me, 
Christ  in  the  ear  of  every  man  that  hears  me. 

10. 
"  I  bind  myseE  to-day 

To  a  strong  power,  an  invocation  of  the  Trinity. 
I  believe  in  a  Threeness,  with  confession  of  a  Oneness, 
in  the  Creator  of  Judgment. 

11. 

"  Salvation  is  the  Lord's, 
Salvation  is  the  Lord's, 
Salvation  is  Christ's. 
Let  thy  salvation,  O  Lord,  be  ever  with  us." 


266  TB^  STORY  OF  ST.  PATRICK. 

The  last  stanza  is  an  antipliony — a  response  divided 
into  two  parts,  sung  alternately  by  the  choir  and  congi-e- 
gation — the  most  ancient  form  of  church  music.  All  the 
preceding  stanzas  of  the  Hymn  are  in  Irish ;  the  last  is  in 
Latin  and  reads  thus : 

Domini  est  salus,  Domini  est  salus,  Christi  est  salus. 
Salus  tua,  Domine,  sit  semper  nobiscum. 


CHAPTER  XXXIV. 

THE    THIRD    GENUINE   WRITING    OF    ST.   PATRICK,   HIS    EPISTLE 

TO   COROTICUS. 

This  letter  was  written  in  Latin  to  Coroticus,  a  barba- 
rous chieftain  and  pirate  in  Wales,  who  had  made  a  descent 
on  the  shores  of  Ireland,  slaying  some  of  Patrick's  con- 
verts and  carrying  others  into  captivity.  It  was  prob- 
ably wi-itten  about  475,  when  Patrick  was  an  old  man 
and  had  labored  many  years  as  a  missionary.  About 
twenty  years  ago  a  piUar  was  discovered  in  "Wales  with 
the  name  Coroticus  inscribed  upon  it,  the  same  Coroti- 
cus who  was  Patrick's  con-espondent.  There  is  a  rugged 
eloquence  in  his  letter  to  this  Welsh  Nero,  which  comes 
home  to  the  hearts  of  all  who  read  the  stirring  and  manly 
rebuke  administered  by  the  Irish  apostle. 

The  Epistle  is  a  plain,  frank  arraignment  of  the  gi-eat 
sin  and  crime  of  which  Coroticus  had  been  guilty  in  slay- 
ing the  children  of  God  and  in  perpetrating  such  enormi- 
ties upon  those  who  had  devoted  themselves  to  Christ. 
Patrick  contrasts  the  conduct  of  Coroticus  with  the  con- 
duct of  many  of  Patrick's  converts  who  had  sent  money 
and  gifts  to  purchase  back  those  who  had  been  taken  cap- 
tive by  barbarians  in  the  northern  and  eastern  part  of 

267 


268  TSE  STORY  OF  ST.  PATRICE. 

Gaul.    Here  is  a  paragraph  from  Patrick's  Epistle  on  this 
point : 

"  It  is  the  custom  to  send  holy  and  suitable  men  to  the 
Franks  and  to  the  other  nations,  with  so  many  thousands 
of  solidi,  to  redeem  baptized  captives — you,  Corotieus,  so 
often  slay  them,  and  sell  them  to  a  foreign  nation  that 
knows  not  God !  You  surrender  members  of  Christ  as 
into  a  den  of  lions !  What  hope  have  you  in  God  !  or  he 
who  either  agi-ees  with  you  or  who  uses  to  you  words  of 
flattery  ?    God  will  judge." 

The  Epistle  to  Corotieus, 

"  1.  I,  Patrick,  a  sinner,  unlearned,  declare  indeed  that  I 
have  been  appointed  a  bishop  in  Ireland ;  I  most  certainly 
believe  that  from  God  I  have  received  what  I  am.  I  dwell 
thus  among  barbarians,  a  proselyte  and  an  exile,  on  ac- 
count of  the  love  of  God.  He  is  witness  that  it  is  so.  Not 
that  I  desired  to  pour  out  anything  from  my  mouth  so 
harsh  and  severe,  but  I  am  compelled,  stin-ed  up  by  zeal 
for  God  and  for  the  truth  of  Christ,  for  the  love  of  my 
neighbors  and  sons,  for  whom  I  have  abandoned  country 
and  parents,  and  my  soul,  even  unto  death,  if  I  be  worthy 
of  such  honor.  I  have  vowed  to  my  God  to  teach  the 
peoples,  although  I  be  despised  by  some. 

"  With  my  own  hand  I  have  written  and  composed  these 
words,  to  be  given  and  handed  to  the  soldiers,  to  be  sent 
to  Corotieus — I  do  not  say,  to  my  fellow-citizens,  and  to 
the  citizens  of  the  Roman  saints,  but  to  the  citizens  of 
demons,  on  account  of  their  own  evil  deeds,  who  by  hostile 


PATBICK'S  EPISTLE   TO   COROTICUS.  269 

practice  of  barbarians  live  in  death— companions  of  the 
Scots  and  apostate  Picts,  who  stain  themselves  bloody 
with  the  blood  of  innocent  Christians  whom  I  have  be- 
gotten without  number  to  God,  and  have  confirmed  in 

Christ. 

"  2.  On  the  day  after  that  in  which  these  Christians  were 
anointed  neophytes  in  white  robes,  while  it,  the  anointing, 
was  yet  glistening  on  their  foreheads,  they  were  cruelly 
massacred  and  slaughtered  with  the  sword  by  those  above 
mentioned.  And  I  sent  a  letter  with  a  holy  presbyter, 
whom  I  taught  from  his  infancy,  with  other  clergy,  beg- 
ging them  that  they  would  restore  to  us  some  of  the  plun- 
der, or  of  the  baptized  captives  whom  they  took ;  but  they 
laughed  at  them.  Therefore  I  do  not  know  what  I  should 
lament  for  the  more,  whether  those  who  were  slain,  or 
those  whom  they  captured,  or  those  whom  the  devil  has 
grievously  ensnared  with  the  everlasting  pain  of  Gehenna, 
hell-fire,  for  they  will  be  chained  together  with  him ;  for, 
indeed,  '  he  who  commits  sin  is  a  slave,'  and  is  termed  '  a 
son  of  the  devil." 

"3.  Wherefore  let  every  man  fearing  God  know  that 
they,  the  soldiers,  are  aliens  from  me,  and  from  Christ  my 
God,  for  whom  I  discharge  an  embassage — patricides,  fra- 
tricides, 'ravening  wolves'  devouring  the  people  of  the 
Lord  as  the  food  of  bread.  As  he  says,  the  ungodly  '  have 
dissipated  thy  law,  Lord.'  Since  in  these  last  times  Ire- 
land has  been  most  excellently  and  auspiciously  planted 
and  instructed  by  the  favor  of  God.  I  do  not  usurp  other 
men's  labors,  but  I  have  part  with  those  whom  he  hath 
called  and  predestined  to  preach  the  gospel  amid  no  small 


270  TEE  STORY  OF  ST.  PATRICK. 

persecutions,  even  to  the  end  of  the  earth;  although 
the  euemj^  envies  us,  by  the  tyranny  of  Coroticus,  who 
fears  not  God  nor  his  priests  whom  he  hath  chosen,  and 
committed  to  them  that  greatest,  divine,  subUme  power, 
'Whom  they  bind  upon  earth,  they  are  bound  also  in 
heaven.' 

"  4.  I  therefore  earnestly  beseech  you  who  are  holy  and 
humble  in  heart  not  to  flatter  such  persons,  nor  to  take 
food  or  drink  with  them,  nor  to  deem  it  right  to  take  their 
alms,  until  they  rigorously  do  penance  with  tears  poured 
forth,  and  do  make  satisfaction  to  God,  and  liberate  the 
servants  of  God,  and  the  baptized  handmaidens  of  Christ, 
for  whom  he  was  put  to  death  and  crucified. 

" '  The  Most  High  reprobates  the  gifts  of  the  wicked.  .  .  . 
He  that  offereth  sacrifice  of  the  goods  of  the  poor  is  as 
one  that  sacrificeth  the  sou  in  the  presence  of  his  father.' 
'  The  riches,'  he  says,  '  that  he  will  collect  unjustly  shall 
be  vomited  from  his  beUy ;  the  angel  of  death  shall  drag 
him  off,  the  fury  of  dragons  shall  assail  him,  the  tongue 
of  the  adder  shall  slay  him,  the  inextinguishable  fire  shall 
devour  him.  And  therefore,  woe  unto  those  that  fill  them- 
selves with  things  which  are  not  their  own ; '  or  '  what 
doth  it  profit  a  man,  if  he  gain  the  whole  world,  and  suffer 
the  loss  of  his  own  soul  ? ' 

"It  were  long  to  discuss  texts  one  by  one,  or  to  run 
through  the  whole  law  to  select  testimonies  concerning 
such  cupidity.  Avarice  is  a  deadly  sin :  '  Thou  shalt  not 
covet  thy  neighbor's  goods.'  A  murderer  cannot  be  with 
Christ.  '  Whosoever  hateth  his  brother  is  termed  a  mur- 
derer,' or,   'He  who  loveth  not  his  brother  abideth  in 


PATRICK'S  EVISTLE   TO   COEOTICUS.  271 

death.'  How  much  more  guilty  is  he  who  has  stained  his 
hands  with  the  blood  of  the  sons  of  God — whom  he  lately 
acquired  in  the  ends  of  the  earth,  by  the  exhortation  of 
our  littleness ! 

"  5.  Was  it  indeed  without  God,  or  according  to  the  flesh, 
that  I  came  to  Ireland?  Who  compelled  me?  I  was 
bound  by  the  Spirit  not  to  see  again  any  of  my  kindred. 
Do  I  not  love  pious  compassion,  because  I  act  thus  toward 
that  nation  which  once  took  me  captive  and  laid  waste 
the  servants  and  handmaidens  of  my  father's  house?  I 
was  a  free  man,  according  to  the  flesh ;  I  was  born  of  a 
father  who  was  a  decurio.  For  I  bartered  my  noble  birth 
— I  do  not  blush  nor  regret  it — for  the  benefit  of  others. 
In  fine,  I  am  a  servant  in  Christ,  given  over  to  a  foreign 
nation,  on  account  of  that  ineffable  glory  of  that  perennial 
life  which  is  in  Christ  Jesus  oui"  Lord.  And  if  my  own 
friends  do  not  acknowledge  me — *A  prophet  hath  no 
honor  in  his  own  country.' 

"  Perhaps  they  think  we  are  not  of  the  one  sheepfold  nor 
have  the  one  God  as  Father.  As  he  says, '  He  that  is  not 
with  me  is  against  me ;  and  he  that  gathereth  not  with  me 
scattereth.'  It  is  not  fitting  that  'one  destroys,  another 
builds.'     '  I  do  not  seek  those  things  which  are  my  own.' 

"  6.  Not  my  grace,  but  God,  indeed,  hath  put  this  desire 
into  my  heart,  that  I  should  be  one  of  the  hunters  or  fish- 
ers whom  of  old  God  promised  before  in  the  last  days.  I 
am  envied.  What  shall  I  do.  Lord  ?  I  am  greatly  despised. 
Behold,  thy  sheep  are  torn  around  me,  and  are  plun- 
dered even  by  the  above-mentioned  robbers,  by  the  order 
of  Corotieus,  with  hostile  mind.     Far  from  the  love  of 


272  ^^E  STORY  OF  ST.  PATRICK. 

God  is  the  betrayer  of  the  Christians  into  the  hands  of 
the  Scots  and  Picts.  Ravening  wolves  have  swallowed 
up  the  flock  of  the  Lord,  which  everywhere  in  Ireland  was 
increasing  with  the  greatest  diligence,  and  the  sons  of  the 
Scots  and  the  daughters  of  princes  are  monks  and  virgins 
of  Christ  in  numbers  I  cannot  enumerate.  Wherefore  the 
injury  done  to  the  righteous  wiU  not  give  thee  pleasure 
here,  nor  will  it  ever  give  pleasure  in  the  regions  below. 

"  7.  Which  of  the  saints  would  not  dread  to  be  sportive 
or  to  enjoy  a  feast  with  such  persons  ?  They  have  fiUed 
their  houses  with  the  spoil  of  the  Christian  dead.  They 
live  by  rapine,  they  know  not  how  to  pity.  Poison  they 
drink,  deadly  food  they  hand  to  their  friends  and  sons. 
As  Eve  did  understand  that  she  offered  death  to  her  hus- 
band, so  are  all  those  who  do  evil — they  work  out  ever- 
lasting death  and  perpetual  punishment. 

"  It  is  the  custom  of  the  Roman  and  Gallic  Christians  to 
send  holy  and  suitable  men  to  the  Franks  and  to  the  other 
nations,  with  so  many  thousands  of  solidi,  to  redeem  bap- 
tized captives — you,  Coroticus,  so  often  slay  them,  and 
sell  them  to  a  foreign  nation  that  knows  not  God !  You 
surrender  members  of  Christ  as  into  a  den  of  wolves ! 
What  hope  have  you  in  God  ?  or  he  who  either  agrees  with 
you  or  who  uses  to  you  words  of  flattery  ? 

"  8.  God  will  judge.  For  it  is  wi-itten,  '  Not  only  they 
who  do  evil,  but  also  they  who  consent  thereto,  are  to  be 
condemned.'  So  I  know  not  what  I  can  say,  or  what  I  can 
speak  further,  concerning  the  departed  sons  of  God,  whom 
the  sword  has  touched  beyond  measure  severely.  For  it 
is  written,  'Weep  with  them  that  weep,'  and  again,  'If 


PATRICK'S  EPISTLE   TO   COROTICUS.  273 

one  member  suffers,  all  the  members  suffer  along  with  it.' 
Wherefore  the  church  laments  and  bewails  her  sons  and 
daughters  whom  the  sword  has  not  yet  slain,  but  who 
have  been  carried  to  distant  parts,  and  exported  into  far- 
off  lands,  where  sin  manifestly  is  shamelessly  stronger — 
there  it  impudently  dwells  and  abounds.  There  free-born 
Christian  men  having  been  sold  are  reduced  to  bondage — 
bondage,  too,  of  the  most  worthless,  the  vilest  and  apostate 
Picts ! 

"  9.  Therefore  with  sadness  and  sorrow  I  will  cry  out,  O 
my  most  beautiful  and  beloved  brethren  and  sons  whom  I 
begot  in  Christ — I  cannot  count  you — what  shall  I  do  for 
you  ?  I  am  not  worthy  before  God  or  men  to  help !  The 
wickedness  of  the  wicked  has  prevailed  against  us !  We 
ai'e  become  as  strangers.  Perhaps  they  do  not  believe 
that  we  have  partaken  of  one  baptism,  or  that  we  have 
one  God  as  Father.  To  them  it  is  a  disgrace  that  we  have 
been  born  in  Ireland,  as  he  says,  '  Have  ye  not  one  God — 
why  have  ye  forsaken  each  his  neighbor  ? ' 

"  Therefore  I  grieve  for  you,  I  do  gi-ieve,  my  most  beloved 
ones.  But  again,  I  rejoice  within  myself,  I  have  not  la- 
bored in  vain,  and  my  pilgi-image  has  not  been  in  vain, 
although  a  crime  so  horrid  and  unspeakable  has  happened. 
Thanks  be  to  God,  baptized  believers,  ye  have  passed  from 
this  world  to  paradise !  I  see  you  have  begun  to  migrate 
where  there  shall  be  no  night,  nor  gi'ief,  nor  death  any 
more,  but  'ye  shall  exult  as  calves  let  loose  from  their 
bonds,  and  ye  shall  tread  down  the  wicked,  and  they  shall 
be  ashes  under  your  feet.' 

"  10.  Ye,  therefore,  shall  reign  with  the  apostles  and  pro- 


274  THE  STORY  OF  ST.  PATRICK. 

phets  and  martyi-s,  and  obtain  the  eternal  kingdom,  as 
He  himself  testifies,  saying:  'They  shall  come  from  the 
east  and  the  west,  and  shall  sit  down  with  Abraham,  and 
Isaac,  and  Jacob,  in  the  kingdom  of  heaven.'    '  Without 
are  dogs,  and  sorcerers,  and  murderers,  and  Hars,  and  per- 
jurers.'    'Their  part  is  in  the  lake  of  eternal  fire.'    Not 
without  reason  does  the  Apostle  say :  '  Where  the  just  will 
scarcely  be  saved,  where  shall  the  sinner,  and  the  impious, 
and  the  transgressor  of  the  law  find  himself  1 '    But  where 
will  Corotieus,  with  his  most  wicked  rebels  against  Chi-ist 
— where  shall  they  see  themselves  ?    When  baptized  women 
are  distributed  as  rewards  on  account  of  a  wretched  tem- 
poral kingdom,  which  indeed  in  a  moment  shall  pass  away 
like  clouds  or  smoke  which  is  dispersed  everywhere  by 
the  wind!     So  sinners   and  the  fraudulent  shall  perish 
from  the  face  of  the  Lord,  but  the  just  shall  feast  with 
great  confidence  with  Christ ;  they  shall  judge  the  nations, 
and  shall  rule  over  wicked  kings  forever  and  ever.     Amen. 
"  11.  I  testify  before  God  and  his  angels  that  it  shall  be 
so,  as  he  has  intimated  to  my  ignorance.     They  are  not 
my  words,  but  those  of  God  and  of  the  apostles  and  pro- 
phets, which  I  have  set  forth  in  Latin— for  they  have 
never  lied.     'He  that  beheveth  shall  be  saved;  but  he 
that    believeth    not    shall   be    condemned.'      'God    hath 
spoken.'     I  entreat  earnestly  whosoever  is  a  servant  of 
God,  that  he  may  be  prompt  to  be  the  bearer  of  this  letter ; 
that  it  be  in  no  way  abstracted  by  any  one,  but  far  rather 
that  it  be  read  before  all  the  people,  and  in  the  presence  of 
Corotieus  himself:  to  the  end  that,  if  God  should  inspire 
them,  that  they  may  at  some  time  return  to  God,  or  even 


PATRICK'S  EPISTLE   TO   COROTICUS.  275 

though  late  may  repent  of  what  they  have  done  so  impi- 
ously— murderers  of  brethi-en  in  the  Lord — and  may  libe- 
rate the  baptized  captives  whom  they  have  taken  before,  so 
that  they  may  deserve  to  live  unto  God,  and  may  be  made 
whole  here  and  in  eternity.  Peace  be  to  the  Father,  and 
the  Sou,  and  the  Holy  Ghost.    Amen." 


CHAPTER  XXXV. 

INDEX    OF    BIBLICAL    TEXTS    QUOTED    BY    ST.  PATRICK    OR   RE- 
FERRED  TO    m    HIS   WRITINGS. 


Genesis  xxviii.  20. 
Exodus  XX.  13, 17. 
Leviticus  xxiv.  16. 
Deut.  xxxiii.  27. 

1  Samuel  xii.  13. 

2  Samuel  vii.  18. 
2  Samuel  vii.  28. 
2  Samuel  xii.  3. 
2  Kiugs  vi.  17. 

2  Kiugs  vii.  8. 
2  Chrou.  xxix.  10. 
Job  XX.  15,  16. 
Psalms  iii.  8. 
Psalms  V.  6. 
Psalms  vii.  9. 
Psalms  xiv.  14. 
Psalms  xviii.  12. 
Psalms  xxxiv.  7. 
Psalms  xxxix.  4. 
Psalms  1.  15. 
Psalms  Iv.  22. 
Psalms  lix.  8. 
Psalms  Ix.  6. 
Psalms  Ixv.  3. 
Psalms  Ixix.  8. 
Psalms  civ.  4. 
Psalms  civ.  5. 
Psalms  cvii.  25. 
Psalms  cxvi.  12. 


Psalms  cxix.  26. 
Psalms  cxlviii.  1. 
Psalms  cxlviii.  3. 
Psalms  cxlviii.  7, 8. 
Proverbs  x.  1. 
Proverbs  xv.  20. 
Proverbs  xvii.  17. 
Proverbs  xviii.  5. 
Isaiah  xxv.  9. 
Isaiah  xxx.  18. 
Isaiah  xxxii.  4. 
Isaiah  xlv.  7. 
Isaiah  xlix.  6. 
Isaiah  xlix.  6. 
Isaiah  Ixi.  2. 
Jeremiah  xi.  20. 
Jeremiah  xvi.  16. 
Jeremiah  xvi.  19. 
Hosea  i.  9,  10. 
Joel  ii.  28,  29. 
Amos  iii.  6. 
Habakkuk  ii.  6. 
Malachi  ii.  7. 
Malachi  ii.  10. 
Malachi  iv.  6. 
Tobit  xii.  7. 
Wisdom  i.  11. 
Ecclus.  iv.  29. 
Ecclus.  vii.  15, 


Eccl.  xxxiv.  23, 24. 
Ecclus.  xxxiv.  28. 
Matt.  iii.  12. 
Matt.  iv.  19. 
Matt.  V.  26. 
Matt.  viii.  11. 
Matt.  X.  20. 
Matt.  xii.  36. 
Matt.  xiii.  30. 
Matt.  xvi.  26. 
Matt,  xviii.  18. 
Matt.  XX.  22,  23. 
Matt.  xxiv.  14. 
Matt,  xxvii.  45. 
Matt,  xxviii.  19, 20. 
Mark  xv.  34. 
Mark  xvi.  15, 16. 
Mark  xvi.  28. 
John  V.  21. 
John  V.  44. 
John  viii.  14. 
John  viii.  20. 
John  viii.  34. 
John  viii.  44. 
John  XX.  15,  16. 
John  XX.  23. 
Acts  ii.  17,  18. 
Acts  vii.  53,  60. 
Acts  X.  42. 


INDEX   OF  BIBLICAL   TEXTS. 


277 


Acts  xiii.  8. 
Acts  xiii.  47. 
Acts  XV.  28. 
Acts  xviii.  6. 
Acts  XX.  22. 
Acts  XX.  23. 
Acts  XX.  29. 
Acts  xxviii.  22,23. 
Romans  i.  9. 
Romans  i.  32. 
Romans  ii.  16. 
Romans  ii.  24. 
Romans  v.  21. 
Romans  vii.  24. 
Romans  viii.  7. 
Romans  viii.  11. 
Romans  viii.  17. 
Romans  viii.  26. 
Romans  viii.  29. 
Romans  viii.  34. 
Romans  ix.  25,  26. 
Romans  xi.  36. 
Romans  xii.  1. 
Romans  xii.  3. 
Romans  xii.  25. 
Romans  xiii.  9. 
Romans  xv.  19. 
1  Cor.  i.  26. 


1  Cor.  iv.  3. 
1  Cor.  xii.  26. 

1  Cor.  XV.  10. 

2  Cor.  i.  15-17. 
2  Cor.  i.  23. 

2  Cor.  iii.  3. 
2  Cor.  viii.  9. 
2  Cor.  X.  15. 
2  Cor.  xii.  7. 
2  Cor.  xii.  9. 
2  Cor.  xii.  14. 
2  Cor.  xii.  20. 
Galatians  i.  20. 
Galatians  ii.  2. 
Galatians  ii.  6. 
Galatians  iv.  11. 
Eph.  ii.  21,  22. 
Eph.  iii.  18,  19. 
Eph.  iv.  5,  6. 
Eph.  V.  10-17. 
Phil.  ii.  9,  11. 
Colossians  i.  16. 
Colossians  iii.  16. 
1  Thess.  ii.  10. 

1  Thess.  V.  17, 18. 

2  Thess.  ii.  16. 

1  Timothy  v.  21. 

2  Timothy  iv.  8. 


2  Timothy  iv.  18. 
Titus  iii.  6. 
Hebrews  i.  14. 
Hebrews  x.  23. 
James  iv.  15. 
1  Peter  i.  12. 
1  Peter  ii.  5. 
1  Peter  ii.  25. 
1  Peter  iv.  11. 
1  Peter  iv.  18. 
1  Peter  iv.  19. 
1  Peter  viii.  18, 
1  John  ii.  1. 
1  John  ii.  17. 
1  John  iii.  14. 
1  John  iii.  15. 
1  John  iii.  16. 
Jude  10. 
Jude  20. 
Rev.  ii.  10. 
Rev.  iv.  25. 
Rev.  vii.  10. 
Rev.  xiv.  4. 
Rev.  xxi.  4. 
Rev.  xxi.  8. 
Rev.  xxii.  9. 
Rev.  xxii.  15. 


CHAPTER  XXXVI. 

THE  DOUBTFUL  REMAINS   OF  PATKICK. 

I.  Sayings  of  Patrick. 

"I  had  the  fear  of  God  as  the  guide  of  my  journey 
through  the  Gauls  and  Italy,  even  in  the  islands  which 
are  in  the  Tyrrhenian  Sea." 

"  From  the  world  ye  have  passed  on  to  paradise." 

"  Thanks  be  to  God ! " 

"The  church  of  the  Scots,  nay,  even  of  the  Romans, 
(chant)  as  Christians ;  so,  that  ye  may  be  Romans,  (chant) 
as  it  ought  to  be  chanted  with  you,  at  every  hour  of  prayer, 
that  praiseworthy  sentence,  '  Lord  have  mercy  upon  us ! ' 
'  Christ  have  mercy  upon  us ! ' " 

"  Let  every  church  that  follows  me  chant,  '  Lord  have 
mercy  upon  us ! '  '  Christ  have  mercy  upon  us ! '  '  Thanks 
be  to  God!'" 

//.  Proverbs  of  Patrick. 

1.  "  Patrick  says :  '  It  is  better  for  us  to  admonish  the 
negligent,  that  crimes  may  not  abound,  than  to  blame  the 
things  that  have  been  done.'  Solomon  says :  '  It  is  better 
to  reprove  than  to  be  angry.' " 

2.  "  Pati-ick  says :  '  Judges  of  the  church  ought  not  to 
have  the  fear  of  man,  but  the  fear  of  God,  because  the 
fear  of  God  is  the  beginning  of  wisdom.'"     (Prov.  i.  7.) 

278 


THE  DOUBTFUL  REMAINS  OF  PATRICK.  279 

3.  "  Judges  of  the  church  ought  not  to  have  the  wisdom 
of  this  world,  for  '  the  wisdom  of  this  world  is  foolishness 
with  God,'  but  to  have  *  the  wisdom  of  God.' "  (1  Cor.  i.  21 ; 
iii.  19.) 

4.  "  Judges  of  the  church  ought  not  to  take  gifts,  be- 
cause 'gifts  blind  the  eyes  of  the  wise  and  change  the 
words  of  the  just.' " 

5.  "  Judges  of  the  church  ought  not  to  respect  a  person 
in  judgment, '  for  there  is  no  respect  of  persons  with  God.' " 
(Rom.  ii.  11.) 

6.  "Judges  of  the  church  ought  not  to  have  worldly 
wisdom,  but  divine  examples  (before  them),  for  it  does 
not  become  the  servant  of  God  to  be  crafty  or  cunning." 

7.  "  Judges  of  the  chui-ch  ought  not  to  be  so  swift  in 
judgment  until  they  know  how  too  true  it  may  be  which 
is  written,  '  Do  not  desire  quickly  to  be  a  judge.' " 

8.  "  Judges  of  the  church  ought  not  to  be  voluble." 

9.  "  Judges  of  the  church  ought  not  to  tell  a  lie,  for  a 
lie  is  a  great  crime." 

10.  "  Judges  of  the  church  ought '  to  judge  just  judg- 
ment,' '  for  with  whatever  judgment  they  shall  judge,  it 
shall  be  judged  to  them.' " 

11.  "  Patrick  says :  'Look  into  the  examples  of  the  elders, 
where  you  will  find  no  guile.' " 

12.  "  Patrick  says :  '  Judges  who  do  not  judge  rightly  the 
judgments  of  the  church  are  not  judges,  but  falsifiers.'" 

III.  The  Story  of  Patrick  and  the  Royal  Daughters. 

But  thence  went  the  holy  Patrick  to  the  spring  which 
is  caUed  Clebach,  on  the  sides  of  Crochan,  toward  the  ris- 


280  '^^^  STOBT  OF  ST.  PATKICK. 

ing  of  the  sun,  before  the  rising  of  the  sun,  and  they  sat 
beside  the  spring.  And  behold,  two  daughters  of  Loe- 
gaire,  Ethne  the  fair  and  Fedelni  the  ruddy,  came  to  the 
spring  in  the  morning,  after  the  custom  of  women,  to  wash, 
and  they  found  a  holy  synod  of  bishops  with  Patrick  by 
the  spring.  And  they  did  not  know  from  whence  they 
were,  or  of  what  shape,  or  of  what  people,  or  of  what 
region.  But  they  thought  that  they  were  men  of  the  side, 
or  of  the  terrestrial  gods,  or  an  apparition.  And  the 
daughters  said  to  them :  "  Whence  are  ye,  and  whence 
have  ye  come  ? " 

And  Patrick  said  to  them:  "It  were  better  that  you 
would  confess  our  true  God  than  to  inquu-e  about  our 
race." 

The  fii-st  daughter  said :  "  "Who  is  God  f  And  where  is 
God  ?  And  of  what  is  God  ?  And  where  is  his  dweUing- 
place  ?  Has  your  God  sons  and  daughters,  gold  and  silver  ? 
Is  he  ever-living !  Is  he  beautiful  ?  Have  many  fostered 
his  Son  ?  Are  his  daughters  dear  and  beautiful  to  the  men 
of  the  world  ?  Is  he  in  heaven  or  on  eai-th  ?  In  the  sea  ? 
In  the  rivers  ?  In  the  mountains  ?  In  the  valleys  I  Tell 
us,  how  is  he  seen  ?  How  is  he  loved  I  How  is  he  found  ? 
Is  he  in  youth,  or  in  age  f  " 

But  holy  Patrick,  full  of  the  Holy  Spirit,  answering, 
said: 

"  Our  God  is  the  God  of  all  men,  the  God  of  heaven  and 
earth,  of  the  sea  and  of  the  rivers ;  the  God  of  the  sun  and 
of  the  moon,  of  all  the  stars ;  the  God  of  the  lofty  moun- 
tains and  of  the  lowly  valleys ;  the  God  over  heaven,  and 
in  heaven,  and  under  heaven.    He  has  his  dwelling  toward 


rUE  DOUBTFUL  REMAINS   OF  PATRICK.  281 

heaven  and  earth,  and  the  sea,  and  all  things  that  are  in 
them.  He  inspires  all  things.  He  gives  life  to  all  things. 
He  sui'passes  aU  things.  He  supports  all  things.  He  kin- 
dles the  light  of  the  sun ;  he  strengthens  the  light  of  the 
moon  at  night  for  watches ;  and  he  made  springs  in  the 
arid  laud,  and  chy  islands  in  the  sea;  and  the  stars  he 
placed  to  minister  to  the  greater  Ughts.  He  has  a  Son 
coeterual  with  himself  and  like  unto  himself.  The  Son  is 
not  younger  than  the  Father,  nor  is  the  Father  older  than 
the  Son.  The  Father,  Son,  and  the  Holy  Spirit  are  not 
separated.  I  truly  desire  to  unite  you  to  the  Heavenly 
King  since  ye  are  daughters  of  an  earthly  king.  Believe 
(on  him)." 

And  the  daughters  said,  as  if  with  one  mouth  and  heart : 

"  How  can  we  believe  on  the  Heavenly  King !  Teach 
us  most  diligently,  so  that  we  may  see  him  face  to  face. 
Point  out  to  us,  and  we  will  do  whatsoever  thou  shalt  say 
to  us." 

And  Patrick  said :  "  Do  you  believe  that  the  sin  of  your 
father  and  mother  is  taken  away  by  baptism ! " 

They  replied :  "  We  do  believe  it." 

Patrick.  "  Do  you  believe  there  is  repentance  after  sin  ? " 

Daughters.    "  We  do  believe  it." 

Patrick.  "  Do  you  believe  there  is  a  life  after  death  I  Do 
you  believe  in  the  resurrection  on  the  day  of  judgment  ? " 

Daughters.     "  We  do  beUeve  it." 

Patrick.    "  Do  you  believe  in  the  imity  of  the  chm'ch  ? " 

Daughters.    "We  do  believe  it." 

And  they  were  baptized,  and  (Patrick  placed)  a  white 
garment  on  their  heads. 


282  THE  STORY  OF  ST.  PATRICE. 

And  they  begged  to  see  the  face  of  Christ. 

And  the  saint  said  to  them:  "Unless  you  shall  have 
tasted  death,  you  cannot  see  the  face  of  Christ,  and  unless 
you  shall  receive  the  sacrifice." 

And  they  replied :  "  Give  to  us  the  sacrifice,  that  we  may 
see  the  Son  our  Spouse." 

And  they  received  the  Eucharist  of  God,  and  they  slept 
in  death.  And  they  placed  them  in  a  bed  covered  with 
one  mantle,  and  their  friends  made  a  wailing  and  a  gi'eat 
lamentation.  .  .  .  And  the  days  of  the  wailing  for  the 
daughters  of  the  king  were  ended,  and  they  buried  them 
by  the  spring  Clebach ;  and  they  made  a  round  ditch  in  the 
likeness  of  a  grave,  because  so  the  Scottic  men  and  Gen- 
tiles used  to  do ;  but  with  us  it  is  called  relic,  that  is,  the 
remains  and  feurt. 

IV.  Patrick's  Vision  of  the  Future  of  Ireland. 

And  the  man  of  God  was  anxiously  desiring  and  ear- 
nestly praying  that  he  might  be  certified  of  the  present  and 
future  state  of  Hibernia,  to  the  end  that  he  might  know 
with  what  devotion  of  faith  he  was  burning,  and  also  the 
value  of  his  labor  in  the  sight  of  God.  Then  the  Lord 
heard  the  desire  of  his  heart  and  manifested  that  which 
he  sought  for  unto  him  by  an  evident  revelation. 

For  while  he  was  engaged  in  prayer  and  the  heart  of  his 
mind  was  opened,  he  beheld  the  whole  island  as  it  were  a 
flaming  fire  ascending  unto  heaven,  and  he  heard  the  angel 
of  God  saying  unto  him :  "  Such  at  this  time  is  Hibernia 
in  the  sight  of  the  Lord." 


THE  DOUBTFUL  REMAINS   OF  PATRICK.  283 

And  after  a  little  space  he  beheld  in  all  parts  of  the  island 
conelike  mountains  of  fire  stretching  unto  the  skies.  And 
again,  after  a  little  space,  he  beheld  as  it  were  candlesticks 
burning,  and  after  a  while  darkness  intervened,  and  then 
he  beheld  scanty  lights,  and  at  length  he  beheld  coals  lying 
hidden  here  and  there,  as  reduced  unto  ashes,  yet  appear- 
ing still  burning. 

And  the  angel  added :  "  What  thou  seest  here  shown  in 
different  states  are  the  Irish  nations."  Then  the  saint, 
weeping  exceedingly,  repeated  often  the  words  of  the 
Psalmist,  saying:  "Will  God  cast  off  forever,  and  will  he 
be  no  more  entreated!  Shall  this  mercy  come  to  an  end 
from  generation  to  generation  ?  Shall  God  forget  to  be 
merciful,  and  shut  up  his  mercy  in  his  displeasure?" 

And  the  angel  said:  "Look  toward  the  northern  side, 
and  on  the  right  hand  of  an  height  shalt  thou  behold  the 
darkness  dispersed  from  the  face  of  the  hght  which  thence- 
forth will  arise." 

Then  the  saint  raised  his  eyes,  and  behold,  he  at  first 
saw  a  small  light  arising  in  Ulidia,  the  which  struggled  a 
long  time  with  the  darkness,  and  at  length  dispersed  it  and 
illumined  with  its  rays  the  whole  island.  Nor  ceased  the 
light  to  increase  and  to  prevail  even  until  it  had  restored 
to  its  former  fiery  state  all  Hibernia. 

Then  was  the  heart  of  St.  Patrick  filled  with  joy  and  his 
tongue  with  exultation,  giving  thanks  for  all  these  things 
which  had  been  shown  unto  him  by  grace.  And  he  under- 
stood, in  the  greatness  of  this  fieiy  ardor  of  the  Christian 
faith,  the  devotion  and  the  zeal  for  religion  wherewith 
those  islanders  burned. 


CHAPTER  XXXVn. 

« 

MIRACLES  AND  LEGENDS. 

The  following  are  some  of  the  miracles  attributed  to 
St.  Patrick,  as  having  been  wrought  by  him,  and  some 
of  the  legends  that  several  writers  have  recorded  concern- 
ing him.  These  are  in  addition  to  the  few  we  have  given 
in  "  The  Story  of  St.  Patrick." 

Lives  of  Patrick  written  in  the  fourth,  fifth,  and  sixth 
centuries  after  Patrick's  death  abound  in  the  recital  of 
miracles  wrought  by  Patrick,  but  there  is  not  the  slight- 
est reference  in  his  own  writings  to  any  miracles  wrought 
by  him. 

For  example,  it  is  recorded,  in  notes  on  Patrick's  life 
written  about  three  hundred  years  after  his  death,  when 
Patrick  was  contending  with  the  magicians  of  King  Loe- 
gaire  (or  Leary)  at  Tara,  that  he  raised  Daire's  horse 
to  life,  after  dying  because  of  his  trespass  on  the  ground 
given  by  Daire  to  Patrick  at  Armagh  for  religious  pur- 
poses; that  a  dead  man  in  his  gi'ave  spoke  to  Patrick; 
that  an  angel  appeared  to  Patrick  as  to  Moses  in  the 
burning  bush ;  that  when  water  flooded  his  mother's  floor, 
fire  dropped  from  his  fingers  and  every  drop  of  water  was 
dried  up ;  that  when  his  mother  wanted  some  firewood  the 
boy  Patrick  brought  ice  in  his  arms  and  kindled  a  rous- 
ing fire  with  it ;  that  his  sister  Lupita  fell  and  bruised  her 
forehead,  and  Patrick  healed  the  wound  in  an  instant; 
that  when  Patrick  was  herding  his  father's  sheep  a  wolf 
came  and  stole  one  of  the  finest  lambs :  his  father  reproved 
Patrick,  who  prayed  all  night,  and  lo !  in  the  morning  the 
roguish  wolf  brings  back  the  lamb,  lays  it  unhurt  at  Pat- 

284 


MIRACLES  AND   LEGEXDS.  285 

rick's  feet,  and  then  flees  to  the  wood ;  that  Patrick  changed 
butter  into  honey  and  passed  through  shut  doors;  that 
when  the  cruel  lord  of  Dunbriton  ordered  Patrick's  aunt 
to  do  the  slavish  job  of  cleaning  out  his  fortress  and  sta- 
bles, Patrick,  though  only  a  lad,  came  forwai-d  like  a  man, 
and  by  miracle  made  such  a  riddance  of  all  trash  that  none 
was  ever  found  afterward  in  the  whole  establishment ;  that 
when  he  had  his  head  shorn,  and  the  tonsure  marked  him 
as  one  of  the  lower  clergy,  he  grew  wise  in  church  disci- 
pline and  learned  to  convert  flesh  into  fish.  When  he  asked 
to  dwell  in  a  solitary  cave  with  three  other  Patricks,  they 
told  him  that  he  could  not  unless  he  would  cbaw  water  from 
a  certain  fountain  that  was  guarded  by  a  veiy  savage  wild 
beast.  He  agi-ees  to  draw  the  water,  goes  to  the  fountain, 
the  ravenous  beast  sees  him,  gives  signs  of  great  joy,  and 
becomes  quite  tame  and  gentle.  Patrick  draws  the  water 
and  returns  with  a  blessing.  That  he  was  offered  a  staff  as 
a  precious  relic,  which  had  the  power  of  preserving  in  all 
the  freshness  of  youth  those  who  sacredly  kept  it  ;  he  re- 
fused taking  it  unless  he  should  receive  it  from  the  Lord 
himself,  and  three  days  afterward  the  Lord  gave  it  to  him 
to  qualify  for  the  conversion  of  Ireland. 

He  then  visited  Rome,  was  ordained  a  bishop  by  the 
pope,  given  the  name  of  Patrick,  and  sent  on  his  great 
mission,  on  which  he  soon  started  with  a  fair  supply  of 
relics,  which,  some  of  his  biographers  will  have  it,  Patrick 
filched  from  the  pope.  Three  choirs  then  sang  praises — 
one  in  heaven,  another  in  Rome,  and  a  third  in  the  wood 
of  Erin,  where  the  children  were  stiU  calling  for  the  saint 
to  come  and  bless  them. 


286  T^E  STOUT  OF  ST.  PATRICK. 

That  on  one  occasion  when  his  horses  were  lost,  St. 
Patrick  raised  up  his  hand,  his  five  fingers  illumined  the 
whole  plain  as  if  they  were  five  lamps,  and  the  horses  were 
found  at  once ;  that  a  goat  bleated  out  of  the  stomachs  of 
men  who  had  eaten  it  up,  and,  according  to  a  later  embel- 
lishment, came  alive  out  of  their  mouths;  that  when  a 
tooth  fell  out  of  St.  Patrick's  head  the  tooth  shone  in  the 
ford  like  the  sun ;  while,  on  another  occasion,  Coroticus, 
the  king  of  the  Britons,  was  changed  into  a  fox. 

The  "Holy  Stone"  of  Ireland  is  the  name  given  to  a 
famous  stone  possessed  at  Ardmore  in  County  Waterford, 
Ireland.  The  legend  asserts  that  this  stone  floated  over 
the  ocean  from  Rome  to  St.  Patrick,  bringing  to  him  his 
sacred  vestments,  a  bell  for  his  church,  and  a  lighted  can- 
dle for  the  Mass.  It  is  now  held  sacred  to  the  memory  of 
the  saint.  It  is  upon  the  sea-shore,  is  a  large  stone  weigh- 
ing perhaps  some  four  or  five  tons,  and  is  much  visited 
by  pilgi-ims.  At  low  tide,  when,  only,  the  lower  part  of  the 
stone  can  be  seen,  these  visitors  go  round  it  several  times 
on  their  knees,  and  finally,  lying  flat,  creep  through  a  hol- 
low of  sand  that  has  been  made  under  it. 


IRELAND  s  THE  IRISH 

THEIR  CHRISTIANITY,  INSTITUTIONS,  MISSIONS 
MISSION  FIELDS  AND  LEARNING 

FROM    THE    EARLIEST    TIMES 

Mitb  an  HppenMj: 

BY 

JOHN  BORLAND  FINLAY,  Ph.  d.,  ll.  d.,  d.  c.  l. 

F.  R.  O.  S.,   FELLOW  OF  THE  IJIPERLAL  INSTITUTE,  ETC.,  ETC. 


m 


BOSTON,  MASS. 
W.  L.  RICHARDSON  COMPANY,  73  Hanover  Street 

NEW-YORK 

WILBUR  B.  KETCHAM,  2  Cooper  Union 

1895 


DEDICATED 
TO  HIS  BELOVED  DAUGHTER, 

MRS.  p.  R.  E.  E.  LINTON, 

WITH  THE  MOST  AFFECTIONATE  REGARDS  OF  HER  FATHER, 

THE  AUTHOR. 


New  York,  January,  1895. 


PEEFACE. 


Few  read,  it  is  commonly  reported,  a  preface  to  a  book. 
Acting  on  this  report,  we  shall  not  add  unnecessarily  to 
our  pages,  nor  waste  our  vitality  on  what  might  only  be 
another  specimen  of  "  love's  labor  lost."     But  it  may  be 
useful  to  those  who  are  likely  to  bestow  a  passing  glance 
on  this  preface  to  intimate  that  the  author  has  given  in- 
disputable proof  in  the  following  pages  of  the  iusidious- 
ness  of  error  at  every  stage  of  the  church's  history,  of  the 
cunning  with  which  errorists  push  their  unholy  schemes, 
of  the  brazenness  by  which  their  proceedings  are  often 
characterized,  and  of  the  cruelty  they  perpetrate  on  their 
fellow-men  under  the  garb  of  religion  and  with  the  pre- 
tense that  they  are  doing  God  service.    It  has  been  shown 
beyond  all  successful  contradiction  that  the  plausibleness, 
subtlety,  and  effrontery  of  the  "old  serpent"  when  seek- 
ing to  tempt  Eve  from  the  path  of  rectitude  in  Paradise 
have  been  called  to  the  aid  of  those  who,  under  the  cloak 
of  friendship  and  religion,  have  throughout  the  church's 
history  sought  to  lead  men  astray  from  the  "  old  paths " 


yj  PREFACE. 

and  from  "  the  simplicity  that  is  in  Christ."  The  author 
has  therefore  sought,  by  setting  in  array  the  facts  of  his- 
tory, to  demonstrate  that  light  and  truth  can  only  be 
found  in  "  the  oracles  of  God,"  and  that  "  man's  inhuman- 
ity to  man  has  made  countless  ages  mourn."  This  word 
to  the  wise  reader  may  be  sufficient. 


COI^TENTS. 


I.— FIRST   PERIOD. 

PAGE 

The  Introduction,  including: 

A  historical  sketch  from  the  earliest  known  times  untU  the  advent  of 

Christ 1-6 

The  calling  and  commission  of  the  apostles 7 

The  first  Clu-istian  church  at  Jerusalem 12 

Apostolical  succession 13 

Paul,  Barnabas,  and  others  as  missionaries 13 

Persecution  of  the  church  abolished  by  Constantine  and  Licinius 14 

Sunday  made  a  day  of  rest  throughout  the  Roman  empire  15 

The  church  modeled  after  the  Roman  empire  by  Constantine 15 

Constantine  assumes  to  be  head  of  the  Church 16 

Christianity  in  Britain 1^ 

Education  in  Britain 20 

The  authority  of  the  sacred  Scriptures  according  to  the  Fathers  : 

1.  Ii-eneeus  of  Lyons          a.d.  170 22 

22 

22 

23 

23 

23 

24 

24 

24 

24 

25 


2. 

Clement  of  Alexandria  " 

200. 

3. 

TertuUian                         " 

200. 

4. 

Hippolytus                       " 

220. 

5. 

Origan                               " 

230 

6. 

Cyprian  of  Carthage       " 

248. 

7. 

Cyril  of  Jerusalem          " 

325 

8. 

Athanasius                       " 

326 

9. 

Basil  of  Csesarea            " 

370 

10. 

Jerome                              " 

375 

11. 

Theophilus                       " 

390 

Viii  COXTENTS. 

PAGE 

12.  Augustine  of  Hippo  a.d.  400 25 

13.  Chrysostom                   "     400 25 

14.  Cyril  of  Alexandria      "    412 26 

The  Canons  of  the  following  Councils  as  to  Ordination,  Posture  in  Worship, 
Order,  Marriage,  etc. 

1.  The  first  General  Council  at  Nice                 in  a.d.  325 27 

2.  The  second         "          "         Constantinople     "     381 28 

3.  The  third            "          "         Ephesus                "     431 29 

4.  The  fourth          "          "         Chalcedon             "     451 31 

5.  The  fifth              "          "         Constantinople     "     553 32 

6.  The  sixth            "          "                      "                 "681 32 

7.  The  Quinni  Sextunj  General  Council  at  Constantinople  in  a.d.  692 33 

8.  The  fourth  Council  of  Toledo  in  a.d.  663 33 

9.  The  Council  at  Rome  iu  a.d.  721 33 


II. — SECOND  PERIOD:   from  the  earliest  times  to  a.d.  543. 

Ireland's  Ancient  Inhabitants 34 

The  kings  of  Ireland 36 

Description  by  Strabo,  Julius  Cffisar,  and  Tacitus 39 

The  Irish  called  Scots  and  their  raids  on  Britain 43 

Their  capture  and  enslavement  of  Sueeathus  Magouius 43 

Patrick's  birth,  bondage,  escape,  and  studies 46 

Patrick  in  Ireland 47 

Patrick's  biblical  teachings 48 

Patrick's  conversion  and  creed 4!) 

Patrick's  commission 51 

Patrick's  writings  52 

Patrick's  Hymn  at  Tara 53 

Patrick's  Confession 56 

Patrick's  Epistle  to  Coroticus 68 

Hymn  of  Patrick  No.  2,  in  praise  of  St.  Patrick,  composed  in  a.d.  448.  74 

Genuine  documents  of  the  times  of  Patrick 77 

The  "  Senchus  Mor,"  or  code  of  Irisli  Ian- 78 

The  "Nofis,"  "Cain Patrick,"  or  new  Brehon  Law 80 


CONTENTS.  ix 


PAGE 


The  genuine  observances  of  the  ancient  Irish  church 81 

Marriage  of  the  Irish  clergy,  monks,  and  nuns 82 

The  sacraments  and  public  worship 85 

The  hymn  sung  at  the  partaking  of  the  Lord's  Supper 87 

Observance  of  the  Lord's  Day 8^ 

Government  of  the  Irish  church 88 

Patrick's  death  and  burial 90 

Contemporary  Missions  to  the  Picts  anri  Inhabitants  of  Strathchjde. 

Ninnian ■'■' 

Palladius 94 

Servanus,  Tieman,  and  Kentigem,  or  St.  Mungo 95 

Brigid,  the  alleged  Irish  bishop 96 

m.— THIRD   PERIOD:   from  a.d.  543  to  a.d.  599. 

Monastic  Institutions 98 

Education  pursued  in  the  monasteries 100 

IV.— FOURTH   PERIOD :    from  a.d.  599  TO  a.d.  G85. 

Missions  and  Mission  Fields. — Columbcille,  Columbanus,  St.  Gall, 
^den,  Colman,  and  others  to  the  Picts,  Anglo-Saxons,  Germans, 
Gauls,  Stviss,  Lombards,  and  Italians.  Most  of  the  Picts  and  of  the 
peoples  of  Northumbria,  Mercia,  and  other  Saxon  kingdoms  were  con- 
verted by  the  monks  of  lona,  Melrose,  Lindisfarne,  and  Whitby,  which 
were  Scottish  monasteries 109 

v.— FIFTH   PERIOD:   from  a.d.  597  to  a.d.  795. 

1.  Arrival  of  the  Roman  missionaries,  Augustine  and  his  forty  monks, 

among  the  Anglo-Saxons  of  Kent 118 

2.  Introduction  of  a  different  mode  of  observing  Easter  and  the  tonsure  118 

3.  Controversies  with  the  Britons,  Scots,  and  Irish  about  Easter  and  the 

tonsure l^-^ 

4.  Slaughter  of  1200  British  monks  at  Bangor  in  Wales 122 


X  CONTENTS. 

PAGE 

5.  Efforts  of  the  Romanists  to  convert  the  Britons,  Scots,  and  Irish  to 
their  views  about  Easter  and  the  tonsure 125 

6.  lona,  Lindisfarne,  Melrose,  and  Whitby  threatened 126 

7.  Colman's  famous  defense  of  the  faith  of  lona 129 

8.  The  property  of  Whitby,   Lindisfarne,   Melrose,   and   lona   forcibly 

taken  from  the  Scots  by  the  kings  of  Northumbria  and  the  Picts, 

and  given  to  the  Komanists 129 

9.  Poems  denouncing  the  Romanist  priests,  written  about  a.d.  733 131 

10.  Prince  Aldfrid's  itinerary  throughout  Ireland  132 

11.  King  Egfrid's  invasion  of  Ireland  and  his  massacres  and  captures  of 

the  people 135 

12.  Ireland :  the  cradle  of  European  learning 136 

13.  Eminent  and  distinguished  Irishmen  at  home  and  abroad  between  the 

tifth  and  twelfth  centuries 142 

14.  Ancient  commentaries  on  the  sacred  Scriptures  by  eminent  Irishmen .  146 

Testimony  in  behalf  of  Ireland's  ancient  learning  by 

15.  Edmund  Spenser  148 

16.  Cambden 148 

17.  Dr.  Samuel  Johnson 148 

18.  Lord  Lyttleton 148 

19.  The  Venerable  Bede 148 

20.  Sir  James  Ware 149 

21.  Mor^ri 149 

22.  Sir  James  Mackintosh 149 

23.  Thierry 149 

24.  Cardinal  Newman  150 

25.  "  Celtic  Records  " 150 

VI.— SIXTH   PERIOD:   prom  a.d.  795  to  a.d.  1014. 

1.  Causes  which  led  to  the  decline  and  surrender  of  Ireland's  ancient 

church  and  kingdom  to  foreigners  151 

2.  Invasion  of  the  Danes  and  their  destruction  of  the  Irish  schools,  libra- 

ries, and  churches 152 

3.  Dispersion,  as  a  consequence,  of  Irish  scholars  abroad 152 

4.  Battle  of  Clontarf  and  murder  of  the  Irish  king 154 


CONTENTS.  XI 


VII.— SEVENTH    PERIOD :   from  a.d.  1014  to  a.d.  1152. 

PAGE 

1.  Conspiracies  and  combinations  to  introduce  Eomanism  into  Ireland. .   157 

2.  The  first  Roman  Catholic  bishop,  called  Patrick,  was  consecrated  for 

Dublin  ^'^^ 

3.  The  second,  named  Malchus,  was  consecrated  for  Waterford 157 

4.  The  third  was  consecrated  for  Dublin,  the  fourth  was  consecrated  for 

Limerick ;  by  them  the  Roman  Catholic  liturgy  was  first  introduced 
into  Ireland .• ^^^ 

5.  King  Murtongh  O'Brien,  at  the  solicitation  of  Anselm,  Archbishop  of 

Canterbury,  convened  a  Council  at  Rathbresniek,  in  a.d.  1110,  for 
reforming  the  Irish  church ^^' 

6.  There  were  then  700  bishops  and  3000  presbyters  in  the  Irish  church, 

but  only  58  bishops  and  317  presbyters  attended  that  council 158 

7.  There  were  none  in  attendance  from  the  northern  half  of  Ireland 158 

8.  By  that  council  the  whole  of  the  700  bishops  were  reduced  to  2  arch- 

bishops and  23  bishops,  who  were  bitterly  denounced  by  the  others 
as  well  as  the  people 

9.  In  A.D.  1152  Cardinal  Paparo  brought  the  first  four  palls  from  Rome 

to  the  Council  of  Kells,  and  created  4  archbishops  and  22  bishops. 
None  from  the  north  attended  that  council 159 

10.  Great  opposition  was  made  to  that  council's  acts  for  centuries  after- 

ward  in  Ireland 

11.  That  council  marked  the  beginning  of  the  Roman  Catholic  Church  in 

Ireland ^^^ 


Vm.— EIGHTH  PERIOD:   prom  a.d.  1152  to  a.d.  1175. 

1.  Pope  Adrian's  bull  granting  Ireland  to  Henry  II.,  king  of  England. . . .   161 

2.  Confirmed  by  Pope  Alexander  III ^^^ 

,  i6'> 

3.  The  pope  s  canon  law 

4.  Bishop  Doyle's  estimate  of  those  Irish  prelates  who  thus  sold  their 

country 

5.  Proofs  of  the  authenticity  and  genuineness  of  the  pope's  bulls 164 

6.  In  A.D.  1171  the  Council  of  Cashel  swore  allegiance  to  Henry  II.,  king 

of  England ^^^ 


xii  coyT£XTS. 

PAOK 

7.  Ireland's  submission  to  England  was  through  the  popes  of  Rome  and 

the  Roman  Catholic  bishops  of  Ireland 166 

8.  Henry  11.  visits  Ireland  and  receives  the  submission  of  its  clergy  and 

people 164 

9.  Formation  of  the  kingdom  of  Scotland 166 


IX.— NINTH  PERIOD:   from  a.d.  1175  to  a.d.  1564. 

1.  Ireland  under  Rome  and  England 171 

2.  Six  Irish  bishops  attended  the  Third  Laterau  Council 171 

3.  Petty  jealousies  and  strifes 171 

4.  Supposed  finding  of  the  bodies  of  St.  Patrick,  Columbeille,  and  Brigid 

at  Downpatrick 171 

5.  Festival  appointed  in  honor  of  St.  Patrick 172 

6.  Three  Irish  bishops  attended  the  Fourth  Lateran  Coimcil 172 

7.  Archbishop  of  Armagh  has  a  vision  that  Patrick's  body  is  at  Saal  and 

not  at  Downpatrick 172 

8.  The  regulations  made  at  the  Coiineil  of  Kells  in  a.d.  1152  were  still 

dead  letters  in  Meath  and  other  parts  of  the  north  in  a.d.  1335 172 

9.  Irish  bishops  were  in  attendance  at  the  Councils  of  Constance  and 

Trent,  and  took  distinguished  positions  thereat  for  their  superior 
learning  and  ability 173 


X.— TENTH   PERIOD:   from  a.d.  1564  to  a.d.  1894. 

1.  The  Reformation  and  Henry  VIII 174 

2.  Edward  VI.  and  the  two  prayer-books 174 

3.  Mary  and  the  burning  of  the  martyrs 175 

4.  Elizabeth  and  her  bishops 175 

5.  Elizabeth  excommunicated  by  the  pope 176 

6.  Pope  Gregory's  son  made  king  of  Ireland  by  the  pope 176 

7.  Stukely  and  O'Neill  of  Tyrone  and  the  Spanish  Armada 176 

8.  The  defeat  of  O'Neill  and  the  Plantations  of  Ulster 177 

9.  The  massacre  of  the  Protestants 178 

10.  Cromwell  in  Ireland 181 

11.  Battles  of  the  Boyne  and  Aughrim 182 


CONTEXTS.  xiii 

PAGE 

12.  Emigration 183 

13.  American  Independence  at  Mecklenburg  and  Philadelphia 183 

14.  Irish  Protestants — how  they  acted  in  that  emergency 184 

15.  Union  of  the  three  kingdoms  185 

16.  Disestablishment  of  the  National  Church 186 

17.  Present  religious  and  educational  condition  of  Ireland 186 

18.  Present  condition  of  England 187-191 

19.  Present  condition  of  Wales 192 

20.  Present  condition  of  Scotland 193 


THE  APPENDIX. 
Containing  : 

1.  The  orthodox  Greek  Church  and  creed 197 

2.  The  Armenian,  SjTiac,  Coptic,  and  Abyssinian  churches 200 

3.  The  Roman  Catholic  Church  and  creed 201 

4.  The  obligations  of  all  priests,  bishops,  and  Jesuits  to  the  pope  of 

Rome 204 

5.  Was  Peter  ever  in  Rome  ? 211 

6.  Was  the  cross  a  Christian  or  a  Pagan  invention? 218 

7.  Wherein  do  Buddhism  and  Romanism  agree! 225 

8.  Innovations :  when  and  by  whom  introduced  into  the  Roman  Catholic 

Church? 229 

9.  Was  the  ancient  Irish  Church  in  the  time  of  St.  Patrick  in  any  man- 

ner, way,  or  form  under  the  jurisdiction  of  the  pope  of  Rome,  or 
connected  with  the  Roman  CathoUo  Church  ? 233 

10.  Statistics  of  the  religious  beliefs  of  the  world 235 

11.  Statistics  of  the  Sabbath-schools  throughout  the  world 236 

12.  Statistics  of  Presbyterianism  throughout  the  world 237 

13.  Statistics  of  the  religious  denominations  in  the  United  States 238 

14.  Chi'onological  events 240 

15.  The  Shamrock 263 


IRELAND :  THE  IRISH,  THEIR  CHRISTIANITY, 
INSTITUTIONS,  AND  LEARNING. 


I,— THE   FIRST   PERIOD. 

THE  INTEODUCTION. 


At  the  dawn  of  Christianity  the  inhabitants  of  the  world 
were  divided  into  two  classes,  called  Jews  and  Gentiles. 
The  religion  of  the  first  was  monotheism ;  that  of  the  sec- 
ond was  polytheism.  The  Jews  had  a  divine  revelation  to 
guide  them ;  the  others  were  left  to  the  freedom  of  their 
own  wills. 

About  1921  years  previously  Abraham  had  been  called 
to  separate  from  his  father's  household,  on  the  banks  of 
the  Euphrates,  and  to  remove  to  a  land  which  was  to  be 
the  future  possession  of  his  descendants.  Obeying  the 
divine  call,  he  removed  to  Palestine.  His  faith  descended 
to  his  son  Isaac,  and  in  like  manner  to  the  twelve  patri- 
archs through  their  father,  whose  name  was  changed  from 
Jacob  to  Israel — from  whom  their  descendants  were  named 
Israelites.  They  were  a  shepherd  race.  Jacob's  youngest 
son,  through  the  jealousy  of  his  brothers,  was  sold  into 
slavery.  Slavemongers  carried  him  into  Egypt.  At  that 
time  the  shepherd  kings  occupied  the  Egyptian  thi'one. 


2  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

Unexpected  circumstances  raised  Joseph  to  the  highest 
position  in  the  kingdom,  next  to  the  monarch.  His 
power,  means,  and  advantages  were  entliusiastically 
utilized.  His  father  and  brothers  finally  visited  him. 
He  showed  them  unwonted  kindness.  As  they  were  a  race 
of  cattle-herds  he  placed  them  in  Goshen,  on  the  borders 
of  Arabia,  where  abundance  of  provender  was  easily  pro- 
cured. 

At  length  Joseph  is  no  more.  A  revolution  ensued.  A 
new  dynasty  arose.  The  success  of  Joseph  over  the  fam- 
ine from  which  he  saved  the  people  was  forgotten.  The 
race  of  shepherds  was  now  as  much  despised  as  it  was 
formerly  esteemed.  Like  the  dynasty  which  had  been 
overthrown,  foreigners  were  held  in  contempt.  The  new 
king  ordered  all  of  alien  descent  to  be  enslaved.  The 
Israelites  were  cruelly  treated,  and  subjected  to  the  direst 
privations  for  many  years. 

At  length  Moses  was  divinely  commissioned  to  emanci- 
pate them  from  bondage.  On  a  certain  night  they  were 
to  escape.  They  marched  to  the  Red  Sea,  and  passed 
through  a  branch  of  it  to  Arabia,  and  thence  to  Mount 
Sinai,  where  laws  were  miraculously  delivered  to  Moses 
for  them.  They  were  detained  in  the  wilderness  on  ac- 
count of  disobedince  for  forty  years,  during  which  Moses 
wrote  the  books  of  Genesis,  Exodus,  Leviticus,  Numbers, 
and  Deuteronomy,  for  their  edification. 

The  two  most  prominent  political  powers  at  that  time 
were  the  Egyptians  and  the  Hittites.  The  latter  extended 
from  the  Upper  Euphrates  to  the  ^gean  Sea,  and  embraced 
the  whole  territory  of  modern  Asia  Minor.    Between  them 


inthodcctwx. 


and  the  Egyptians  long-contested  feuds  and  battles  were 
perpetuated.  Palestine  was  their  campaign-ground.  Be- 
tween the  years  b.c.  1490  and  1450  a  continuous  warfare 
was  waged  between  them,  during  which,  had  the  Israel- 
ites entered  the  Holy  Land,  humanly  speaking,  they  might 
have  been  crushed  out  of  existence  by  either  of  the  bellige- 
rents. Destiny  was  on  the  side  of  the  followers  of  Moses. 
They  were  detained  in  the  wilderness  until  those  armies 
had  exhausted  their  strength  and  mutually  withdraAvn 
from  the  field  of  conflict. 

The  Canaanites,  so  long  confined  to  their  towns  for  fear 
of  the  enemy,  were  become  unaccustomed  to  the  use  of 
arms.  On  the  other  hand,  with  the  exception  of  Joshua 
and  Caleb  and  the  infants  who  had  left  Egypt,  all  the  rest 
of  the  Israelites  had  died  in  the  wilderness.  Their  sur- 
vivors had  been  inured  to  privations,  fatigue,  and  self- 
defense.  They  had  become  hardy  and  well  skilled  in  the 
use  of  mihtary  weapons.  They  soon  showed  their  superi- 
ority by  their  conquest  of  the  kings  on  the  east  side  of  the 
Jordan,  whose  lands  were  divided  among  two  and  a  half 
of  their  tribes.  Moses  disappeared  at  the  age  of  120  years. 
The  command  devolved  upon  Joshua,  who  was  by  no 
means  young;  under  him  they  crossed  the  Jordan,  entered 
the  Land  of  Promise,  and  soon  conquered  the  inhabitants, 
whose  lands  were  divided  among  the  other  nine  and  a 
half  of  their  tribes. 

Their  form  of  government  at  first  was  tribal.  Each 
tribe  was  independent  of  its  neighbor.  Owing  to  the  fre- 
quent invasions  after  the  death  of  Joshua,  they  were  often- 
times, from  want  of  union  and  cooperation,  overpowered 


^  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

and  enslaved  by  their  invaders.  At  last  they  woke  to  see 
their  weakness,  and  determined  to  remove  it.  A  more  sys- 
tematic organization  was  required.  A  monarchy  was  in- 
stituted. Saul  and  David  and  Solomon  reigned  success- 
ively over  the  united  tribes.  They  then  became  a  nation, 
and,  as  such,  grew  in  wealth,  power,  and  distinction.  A 
reformation  of  religion  ensued.  A  gorgeous  temple  was 
reared,  which  was  dedicated  with  pomp  and  splendor.  It 
became  the  center  of  worship,  where  three  times  a  year  all 
were  required  to  assemble  at  Jerusalem,  for  the  celebration 
of  their  festivals. 

Solomon's  son,  Rehoboam,  succeeded  him  to  the  throne. 
Then,  as  now,  taxation  was  a  vexed  question.  Jealousy 
caused  the  leaders  of  the  other  tribes  to  thwart  him.  Jero- 
boam was  prominent  in  his  opposition.  Ten  of  the  tribes 
-withdrew  and  chose  Jeroboam  for  their  king.  Politics  was 
then,  as  at  present,  an  uncertain  movement.  In  order  to 
supersede  Jerusalem  and  prevent  his  people  being  influ- 
enced to  attend  the  festive  meetings  of  that  city,  he  set  up 
two  golden  calves,  one  at  Bethel  and  another  at  Dan,  and 
proclaimed  them  to  be  gods  of  Israel.  That  led  to  a  civil 
and  religious  separation,  which  widened  annually  until  the 
extinction  of  the  kingdom  of  Israel.  The  remaining  two 
tribes  of  Judah  and  Benjamin  blended  together  as  the  king- 
dom of  Judah,  and  continued  to  be  worshipers  of  the  God 
of  their  forefathers,  who  appeared  in  the  burning  bush  to 
Moses. 

It  is  somewhat  difficult  to  determine  when  the  oldest 
city  of  the  world  was  founded.  The  records  of  time  are 
silent  as  to  its   chronology.     Long  before  the  days  of 


IHTRODCCTIOy. 


Abraham,  however,  Babylon  seems  to  have  attained  emi- 
nence.   It  was  the  cradle  of  letters  and  science,  manufac- 
tures and  commerce.    Its  people  were  educated.    Most  of 
them  were  acquainted  with  the  use  of  letters,  and  could 
wi-ite  their  names,  as  well  as  read  the  documents  or  con- 
tracts required  for  commercial  purposes.    They  practised 
liberality  toward  each  other.     They  had  laws  and  govern- 
ment and  courts  of  justice.    No  distinction  was  made  be- 
tween the  rich  and  the  poor  in  their  legislation.    All  were 
equally  treated  without  distinction  by  their  judicial  author- 
ities.   Women  and  men  could  enter  into  business  relations 
separately  or  in  partnerships.    The  finest  silks  were  manu- 
factured.   The  most  stylish  garments  were  made.    These 
and  other  commodities  were  exchanged  for  the  products  of 
other  places;  and  hence  "a  goodly  Babylonian  garment" 
was  one  of  the  spoils  acquired  by  Joshua,  in  one  of  the 
cities  of  Palestine,  at  the  time  of  its  conquest. 

Before  the  time  last  mentioned  a  colony  had  gone  forth 
from  Babylon  and  founded  the  city  of  Nineveh,  which 
subsequently  became  the  capital  of  the  Assyrian  empire. 

A  retrospective  glance  at  the  controlhng  powers  which 
directed  the  world's  progress  before  the  advent  of  Chris- 
tianity may  not  be  out  of  place. 

There  is  little  doubt  that  China  and  the  adjoinmg  coun- 
tries, by  land  and  sea,  were  inhabited  at  an  early  period. 
Important  political  powers  in  all  parts  of  the  ancient 
world  soon  arose.  Among  the  earliest  of  these  was  the 
AssjTian  empire,  which  commenced  before  the  days  of 
Moses  and  terminated  about  the  year  b.c.  606.  Military 
power,  rather  than  a  fixed  constitutional  government,  was 


6.  IBELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

its  controlling  feature.  It  was  the  propagator  of  idolatry 
and  absolute  monarchy.  Conquest  and  taxation  marked 
its  paths.  The  ancient  Hittites  and  the  kingdoms  of  Syria 
and  Israel  were  among  its  conquests,  and  their  peoples 
were  carried  to  other  provinces,  whose  inhabitants  were 
removed  to  occupy  the  places  of  the  vanquished.  Hence 
foreigners  were  transferred  to  the  land  of  Israel,  to  occupy 
the  places  of  those  who  had  been  removed  to  the  lands  of 
Assyria  and  Media.  By  the  conquest  of  Nebuchadnezzar, 
in  B.C.  606,  Assyria  ceased  and  its  empire  perished,  while 
its  conquests  passed  to  the  monarch  of  Babylon,  who  in- 
creased them  by  subduing  Tyre  and  Sidon,  Egypt  and 
Jerusalem.  By  him  Jerusalem  was  captured  and  its  gor- 
geous temple  destroyed;  while  the  inhabitants  were  en- 
slaved along  the  banks  of  the  Euphrates  and  Tigi-is,  and 
in  the  cities  of  Babylonia. 

Seventy  years  passed,  and  in  b.c.  538  the  united  armies 
of  the  Medes  and  Persians  overcame  the  Babylonians.  A 
new  era  came  forth  from  the  conquest.  While  the  Baby- 
lonians were  the  promoters  of  literature,  science,  industry, 
arts,  and  manufactures,  they  were  also  promoters  of  idol- 
atry, and  were  compelled  to  submit  to  the  same  arbitrary  ab- 
solute monarchy  by  which  the  Assyrians  had  been  hereto- 
fore governed ;  but  a  more  systematic  government  was  now 
introduced,  and  a  monotheism  in  religion  was  professed. 
Idolatry  was  everywhere  discountenanced  by  the  imperial 
authorities,  and  the  Jews  were  liberated  and  permitted  to 
return  to  the  land  of  their  forefathers.  Many  of  them 
accepted  the  situation.    A  large  number  of  them,  how- 


INTRODVCTION.  j 

ever,  remained  at  Babylon  and  other  parts  of  the  Persian 
empire. 

About  321,  Alexander  of  Macedon  conquered  the  Per- 
sian empire  and  India.  Wherever  his  triumphant  army 
marched  his  native  language  had  a  similar  extension.  It 
prevailed  for  a  time  in  India  and  in  Persia ;  it  was  spoken 
in  Babylon  and  along  the  Euphrates  and  the  Tigi-is ;  it  be- 
came prominent  at  Alexandria  and  in  Asia  Minor.  Dying 
in  Babylon,  his  empire  was  divided  among  his  four  gen- 
erals ;  who  being  Greeks,  with  their  followers,  their  lan- 
guage became  prominent  wherever  their  courts  were  estab- 
lished. 

From  a  small  hamlet  on  the  banks  of  the  Tiber,  about 
B.C.  753,  the  city  of  Eome  gradually  arose  to  become  con- 
queror of  the  entire  Grecian  world. 

The  policy  of  the  Eoman  empire  was  that  of  law  and 
order.  By  it  improvements  were  made;  laws  were  en- 
forced; roads  and  bridges  were  built;  the  people  were 
protected ;  rights  were  maintained ;  and  justice  and  equity 
were  propagated. 

Thus  absolute  monarchy  marked  the  Assyi-ians ;  learning, 
industry,  trade,  and  commerce,  the  Babylonians ;  monothe- 
ism, the  Persians ;  philosophy  and  literature,  the  follow- 
ers of  Alexander ;  while  law  and  order  distinguished  the 
Romans. 

Babylon  and  Nineveh  made  polytheism  prominent ;  Per- 
sia removed  the  shackles  of  slavery  from  the  Jews  and 
sympathized  with  their  religious  monotheism;  Greece 
spread  her  language  and  philosophy  among  the  nations ; 


8  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

while  Rome  enforced  law,  order,  system,  aud  .government 
over  them  without  distinction  of  race  or  genealogy. 

Thus,  when  Jesus  of  Nazareth  began  his  ministry,  the 
Greek,  Aramaic,  and  Syrophenician  were  spoken  in  Pal- 
estine. The  Hebrew  was  comparatively  dead,  and  confined 
to  the  service  of  the  temple  and  the  synagogue.  The  wor- 
ship of  the  people  had  now  become  formal.  Their  tradi- 
tions had  prevented  its  true  spirit  from  being  practised. 

Having  continued  for  the  space  of  more  than  three 
years  to  teach  the  spirituality  of  the  law  and  the  prophets ; 
and  having  selected  twelve  disciples,  whom  he  set  apart  as 
his  assistants,  besides  seventy  other  persons  who  became 
attached  to  his  doctrines ;  and  knowing  that  his  mission 
was  nearly  accomplished,  he  sat  down  with  the  twelve 
disciples  in  an  upper  room  in  Jerusalem  to  commemorate 
the  feast  of  the  Passover ;  and  while  they  were  eating  he 
took  bread  and  blessed  it,  and  gave  it  to  his  disciples,  and 
said  unto  them,  "Eat  ye  all  of  it,  for  this  is  my  body, 
broken  for  you :  this  do  in  remembrance  of  me."  After 
this  he  took  the  cup,  and  said  unto  them,  "  Drink  ye  all 
of  it,  for  this  is  my  blood,  in  the  new  testament,  shed  for 
many;  for  as  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  forth  the  Lord's  death  till  he  come." 

That  night  he  was  betrayed  by  one  who  thus  had  eaten 
and  di'unk  at  the  paschal  supper.  His  enemies  had  him 
aiTcsted,  falsely  accused,  condemned,  and  crucified.  On 
the  morning  of  the  first  day  of  the  week  he  arose  from 
the  dead.  During  forty  days  he  remained  on  earth,  and 
appeared  to  his  disciples  on  several  occasions ;  and  finally 
to  five  hundred  brethren  at  one  time.    At  last  he  gave  his 


INTRODUCTION. 


commission  to  the  eleven  disciples,  who  henceforth  were 
known  as  his  apostles:  "Go  ye  into  all  the  world,  and 
preach  the  gospel  unto  every  creature,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost :  teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you:  aud,  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world."  After  charging  them  to  re- 
main at  Jerusalem  until  they  should  be  endowed  with  the 
Spirit  from  on  high,  he  breathed  upon  them  and  said, 
"  Receive  ye  the  Holy  Ghost."  After  which,  in  their  pres- 
ence, he  arose  from  their  midst  and  ascended  beyond  their 
vision  into  the  presence  of  the  Father  of  lights,  where, 
clothed  with  the  majesty  of  heaven,  he  became  enthroned 
as  the  ever-living  King  of  kings  and  Lord  of  lords,  and 
will  continue  the  King  and  Head  of  his  church  and  people 

forever. 

No  wonder  that  the  eleven  apostles  gazed  after  him. 
And  no  wonder  that  this  message  from  his  attendant 
angels  was  sounded  iu  their  ears:  "Ye  men  of  Galilee, 
why  stand  ye  gazing  up  into  heaven  ?  This  same  Jesus, 
whom  ye  saw  taken  up  into  heaven,  will  in  like  manner 
come  again."  As  requested,  the  eleven  returned  to  Jeru- 
salem and  entered  the  place  appointed  for  their  meetings. 
Instead,  however,  of  waiting  until  they  were  supernaturally 
endowed  with  the  Holy  Spirit,  as  Christ  had  requested, 
they  immediately  selected  one  of  the  disciples  to  fill  the 
vacancy  created  by  the  fall  of  Judas  from  the  apostolate. 
Matthias  was  the  chosen  one  whom  they  set  apart  to  the 
apostolic  oface ;  but  as  his  name  does  not  afterward  occur 
in  the  sacred  Scriptures,  nor  in  any  true  and  genuine  con- 


IQ  lEELAND:    ITS   CHBISTIANITY  AND  LEARNING. 

temporary  record  known  or  extant  in  any  part  of  the  Chris- 
tian world,  the  probability  is  strengthened  that  his  selection 
was  not  recognized  by  the  great  Head  of  the  church  for 
that  position,  inasmuch  as  after  that  event  Saul  of  Tarsus 
was  divinely  called  and  commissioned  as  one  of  the  twelve 
apostles. 

As  the  eleven  apostles  were  chosen,  educated,  commis- 
sioned, and  set  apart  by  Christ,  so  Paul  was  selected,  com- 
missioned, and  set  apart  in  like  manner.  An  apostle  must 
have  seen,  been  chosen,  instructed,  and  finally  commis- 
sioned by  Christ,  and  all  were.  The  apostles  could  miracu- 
lously raise  the  dead,  cure  the  deaf  and  blind,  and  forgive 
the  sins  of  believers.  The  apostles  were  extraordinary 
oifieers.  As  such  they  could  have  no  successors.  They 
were  succeeded  by  only  ordinary  officers  without  such  gifts 
or  powers.  As  none  now  are  possessed  of  the  apostolic 
ability,  gifts,  and  powers,  it  is  e%'ident  that  there  are  now 
no  apostolic  successors ;  and  therefoi'e  "  apostolical  succes- 
sion" is  an  amusing,  worthless  figment  of  weak  and  shallow 
brains. 

At  length,  ten  days  after  the  ascension,  the  day  of  Pen- 
tecost drew  nigh.  The  apostles  and  others  were  gathered 
together.  People  from  other  countries,  both  Jews  and  pros- 
elytes, were  present.  On  account  of  the  feast  Jews  from 
all  parts  of  the  Orient,  west  and  south,  were  at  Jerusalem. 
They  numbered  among  them  persons  from  Persia,  Meso- 
potamia, Parthia,  Media,  Assyria,  Armenia,  Arabia,  Anti- 
och,  Asia  Minor,  Syria,  Egypt,  Cyi'ene,  Cyprus,  Crete, 
Rome,  and  other  parts.  Suddenly,  while  they  were  pray- 
ing,   the    house  was   shaken ;    a   rushing,  mighty  wind 


lyntoDUCTioN.  \\ 

-was  felt;  a  flashing  sound  was  heard;  a  marvelous,  lu- 
minous appearance  followed;  strange  languages  were 
spoken ;  the  multitude  thought  the  disciples  were  intox- 
icated; Peter  arose  and  preached  a  memorable  sermon. 
It  made  a  wonderful  impression.  The  people  awoke  from 
their  astonishment.  Conviction  ensued.  Faith  was  cher- 
ished. Thousands  became  believers.  The  church  in- 
creased. New  ideas  were  taught.  A  new  system  of 
thought  was  proclaimed.  Old  opinions  were  laid  aside. 
Freedom  and  equality  were  presented  to  the  ears  of  the 
astonished  multitudes. 

This  new  philosophy  was  the  opposite  of  all  other  sys- 
tems. Tradition  had  no  place  in  it.  Mere  words  had  no 
place  in  it.  Ritualism  had  no  place  in  it.  Slavery  had  no 
place  in  it.  The  rich,  the  monarch,  the  owner  of  slaves  had 
no  place  in  it.  It  taught  a  spiritual  life ;  freedom  of  mind 
and  action ;  perfect  equality  of  the  rich  and  the  poor,  the 
master  and  the  slave,  before  the  throne  on  high.  Its  voice 
was  the  voice  of  love,  of  charity,  of  good-will  to  all,  of 
meekness,  humbleness,  and  holiness  of  life.  Its  spirit  was 
the  leaven  for  elevating  fallen  humanity  and  purifying 
human  life  and  action.  Its  gi-and  doctrine  was  "  the  Lamb 
slain  from  the  foundation  of  the  world  for  the  redemption 
of  mankind."  And  the  unquestioned  proof  of  its  divine 
mission  was  the  outpouring  of  the  Holy  Spirit  in  fulfil- 
ment of  the  promise  of  Christ :  "  Lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world." 

Now  all  present  were  of  the  Jewish  race  and  faith. 
These  believers  formed  the  first  church,  and  the  first 
chiu'ch  was  therefore  composed  of  converts  from  those 


12 


IRELAND:    ITS   CHRISTJANITT  ASD   LEAItXIXG. 


assembled  on  that  memorable  occasion  at  Jerusalem. 
Doubtless  both  the  believers  and  the  doubters  who  were 
present  from  different  countries  on  their  return  to  their 
homes  related  to  their  friends  and  neighbors  the  strange 
scenes  they  witnessed  on  that  occasion,  which  created  in- 
quiry about  the  same.  Those  from  Alexandria  would 
carry  with  them  the  doctrines  they  had  heard  thus  pro- 
claimed. Those  from  Mesopotamia,  Persia,  and  other 
Oriental  parts,  as  well  as  from  Rome  and  other  Western 
parts,  would  be  enabled  to  rehearse  the  wonderful  teach- 
ings they  heard  on  that  solemn  occasion. 

Peace  was  not  long  to  pervade  this  young  commu- 
nity. Persecution  was  soon  aroused  against  the  church. 
Its  members  were  scattered  abroad  from  Jerusalem. 
Whether  male  or  female,  wherever  they  went,  they 
preached  Jesus  and  the  resurrection,  faith  and  the  remis- 
sion of  sins.  They  did  not  stop  to  inquire  whether  they 
were  ordained  or  not.  They  went  on  directly,  positively, 
and  truly,  the  gi-eat  workers,  under  Christ,  for  the  conver- 
sion of  their  brethren  according  to  the  flesh. 

The  first  prominent  Gentile  convert  was  Cornelius,  a 
Roman  centurion.  It  required  a  miracle  to  convince 
Peter,  on  that  occasion,  that  in  the  mind  of  God  thei'e 
was  no  difference  between  Jews  and  Gentiles. 

The  gospel  spread  over  Palestine  like  a  whirlwind.  It 
reached  Antioch.  Both  Jews  and  Gentiles  were  gathered 
into  the  church  in  such  numbers  as  to  attract  the  atten- 
tion of  the  outsiders,  who  called  them  Christians;  and 
hence  we  are  informed  that "  the  disciples  were  first  called 
Christians  at  Antioch."     This  was  the  first  church  to  send 


INTRODUCTION.  I3 

forth  missionaries  to  the  Gentile  world.  Paul  and  Bar- 
nabas were  selected  as  the  first  foreign  missionaries.  In 
connection  with  Mark  they  sailed  to  Cyprus,  where  the 
chief  man  of  the  island,  Sergius  Paulus,  became  a  convert 
to  the  faith.  They  next  crossed  to  the  mainland  of  Asia 
Minor,  where  they  visited  a  number  of  cities,  made  nu- 
merous converts,  founded  several  infant  churches,  and  re- 
turned to  Antioch. 

By  a  decision  of  the  Council  of  Jerusalem,  converts  from 
the  Gentiles  were  not  to  be  subjected  to  either  circumci- 
sion or  the  ceremonial  law  of  Moses.  By  this  decision 
inducements  were  offered  to  GentUes  to  become  Chris- 
tians. 

Afterward  Paul  and  Barnabas  took  different  directions 
in  their  missionary  career:  while  the  latter  took  as  his 
companion  Mark,  and  went  to  Cyprus,  the  former  revis- 
ited the  infant  churches  in  Asia  Minor  and  was  ultimately 
du-ected  to  Europe,  where  he  planted  churches  at  Philippi, 
Thessalonica,  Berea,  Athens,  Corinth,  and  Crete.  To 
many  of  these  churches  he  subsequently  wrote  epistles, 
which  form  a  part  of  the  inspired  volume.  Amidst  nu- 
merous persecutions  the  church  during  the  first  centuries 
was  kept  comparatively  pure.  The  more  she  was  perse- 
cuted the  more  she  increased  in  numbers.  She  passed 
through  ten  ruthless  persecutions.  The  last,  under  Dio- 
cletian, was  the  severest,  during  which  her  church  edifices 
were  destroyed  and  her  sacred  books  burned,  together 
with  multitudes  of  her  people. 

In  A.D.  282  Diocletian  divided  the  Roman  empire  into 
four  parts  and  associated  three  others  with  himself,  one 


14  lUlCLASD:    ITS   CHRISTIAXITT  AND   LEARNING. 

with  the  title  of  Augustus  and  two  with  that  of  Caesar. 
The  CaBsar  of  the  West  was  Constantius,  who  had  married 
Helena,  a  British  princess,  whose  son,  named  Constantine, 
was  born  at  York,  where  his  father  subsequently  died  and 
was  buried. 

In  A.D.  313  Constantine,  as  the  Caesar  of  the  West, 
together  with  Licinius,  the  Caesar  of  Italy,  issued  their 
joint  proclamation  against  the  further  persecution  of  the 
Christians. 

In  A.D.  321,  having  become  sole  emperor,  Constantine 
issued  his  proclamation  that  "the  day  called  Sunday 
should  be  kept  as  a  day  of  rest  by  all  except  by  farmers." 

Cotistantine^s  Division  of  the  Roman  Empire. 

Upon  assuming  the  imperial  control  of  the  whole 
Eoman  empire,  Constantine  divided  it  into  four  prefec- 
tures, called  The  East,  Illyricum,  Italy,  and  Gaul. 

The  Eastern  Prefecture  was  subdivided  into  five  dio- 
ceses :  1.  The  East,  into  ten ;  2.  Egypt,  into  six ;  3.  Pon- 
tus,  into  eleven ;  4.  Asia,  into  ten ;  and  5.  Thrace,  into  two 
provinces. 

Illyricum  contained  two  dioceses :  1.  Macedon,  divided 
into  eight ;  and  2.  Dacia,  into  two  provinces. 

Italy  was  divided  into  two  vicarages,  called  the  vicarage 
of  Rome  and  the  vicarage  of  Italy. 

The  vicarage  of  Rome  contained  eleven  provinces,  to  wit : 
Campania,  Apulia,  Lucauia,  Hetruria,  Umbria,  Picemun, 
Suburbicarmum,  Sicily,  Sardinia,  Corsica,  and  Valeria. 

The  vicarage  of  Italy  contained  ten  provinces,  whose 
chief  city  was  Milan. 


INTRODUCTION.  15 

Gaul  contained  three  dioceses,  called  Spain,  subdivided 
into  seven;  Gaul  into  seventeen;  and  Britain  into  five 
provinces. 

The  Church  Modeled  after  the  Empire. 

The  chm-ch  had  now  become  prominent  throughout  the 
empire.  More  than  one  half  of  the  people  had  become 
professing  Christians. 

Constantine  determined  to  model  the  chui'ch  after  the 
state,  and  upon  his  imperial  polity. 

The  chief  cities  of  the  Oriental  five  dioceses  were,  An- 
tioch,  Alexandria,  Ephesus,  Csesarea,  and  Heraclea,  the 
bishops  of  which  were  exalted  to  the  rank  of  exarchs, 
while  the  bishop  of  the  metropolis  of  a  province  was 
styled  a  metropohtan ;  that  of  a  smaller  division,  an  arch- 
bishop ;  and  that  of  a  parish,  a  bishop. 

The  prefecture  of  lUyricum  had  only  one  exarch,  who 
was  the  Bishop  of  Thessalonica. 

The  prefecture  of  Gaul  had  no  exarch,  but  had  a  metro- 
politan for  each  of  its  provinces. 

The  Bishop  of  Rome  was  not  created  an  exarch,  but  was 
placed  over  all  the  bishops  of  the  eleven  provinces  of  tlie 
vicarage  of  Rome ;  and  in  hke  manner  the  Bishop  of  Milan 
was  elevated  above  all  the  bishops  of  the  ten  provinces  of 
Italy. 

The  Bishop  of  Carthage  was  made  an  exarch  of  all 
Northern  and  Northwestern  Africa. 

Thus,  according  to  Constantine's  ecclesiastical  polity, 
the  chief  bishop  of  a  diocese  was  styled  exarch ;  the  chief 


\Q  IRELAND:    ITS   CHRISTIAXITT  AND   LEARNING. 

bishop  of  a  province,  metropolitan ;  the  chief  bishop  of  a 
smaller  division,  archbishop;  and  the  chief  pastor  of  a 
parish,  bishop. 

The  Emperor  Assumes  the  Headship  of  the  Imperial 
Catholic  Church. 

In  A.D.  325  Constantine  convened  the  first  General 
Council  at  Nice,  in  Bithynia,  to  settle  the  doctrine  of  the 
Trinity  and  the  ecclesiastical  government  and  discipline 
of  the  Catholic  Church  of  the  empire  which  he  had  es- 
tablished. 

Three  hundred  and  eighteen  bishops  attended,  while  the 
emperor,  who  was  neither  baptized  nor  even  a  professor 
of  Christianity,  presided  over  their  deliberations.  The 
Bishop  of  Eome  was  not  present. 

In  A.D.  330  the  imperial  capital  was  removed  to  Con- 
stantinople, and  its  bishop  created  a  patriarch  by  the 
emperor. 

In  A.D.  350  Christianity  was  extensively  propagated 
throughout  India,  Persia,  Media,  Mesopotamia,  Assyria, 
Armenia,  Syria,  Palestine,  Arabia,  Egypt,  Cyrene,  Car- 
thage, Northern  Africa,  Asia  Minor,  Macedon,  Thrace, 
Dacia,  Illyricum,  Italy,  Helvetia,  Spain,  Gaul,  and  Britain. 

In  A.D.  390  paganism  and  idolatry  were  suppressed  by 
law  throughout  the  Roman  empire. 

Thus  Christianity  triumphed.  As  long  as  it  kept  its 
original  faith  pure,  energetic,  active,  and  operative,  it 
overcame  every  obstacle.  Its  faith  was  planted  on  the 
Word  of  God. 


INTRODCCTION.  IJ 

During  those  times  the  church  was  distinguished  for  the 
defenders  of  her  faith.  These  were  called  the  patristic 
wi-iters.  They  were  divided  into  two  classes,  called  the 
ante-Nicene  and  post-Nicene  fathers.  Some  of  them  wrote 
in  Greek  and  others  in  Latin.  All  of  them  were  zealous 
in  their  advocacy  of  what  they  believed  to  be  true,  and 
based  their  belief  on  the  sacred  Scriptures. 

Christianity  in  Britain. 

Tradition  seems  to  be  more  acceptable  to  human  nature 
than  facts,  however  well  supported  by  the  most  plausible 
grounds.  There  is  a  weirdlike,  pleasant,  magnetic  feeling 
in  whatever  a  warm,  enthusiastic  imagination  conjures  up 
which  frequently  passes  for  truth  and  is  so  satisfactorily 
accepted  by  not  a  few  in  oui-  world.  Hence  the  first  her- 
alds of  the  gospel  message  to  Britain  are  claimed  to  have 
been  numerous.  Among  their  illustrious  names  were  Jo- 
seph of  Arimathea,  Philip,  Paul,  Peter,  Simon  Zelotes, 
James  the  son  of  Zebedee,  and  Aristobulus,  of  whom  Paul 
speaks  in  his  Epistle  to  the  Romans ;  but  whatever  may 
be  conjectured  about  such  a  distinguished  array  of  gospel 
lights  in  the  years  following  a.d.  63,  there  was  more  cer- 
tainty of  the  introduction  of  the  gospel  plan  of  salvation 
into  Britain  by  Greek  Christians  from  the  cities  of  Lyons 
and  Vienne,  in  ancient  Gaul,  about  a.d.  177,  one  hundred 
and  fourteen  years  subsequently. 

TertuUian,  a  distinguished  writer  .of  the  beginning  of 
the  third  century,  speaking  in  an  article  against  the  Jews, 
thus  wrote  that  the  gospel  had  reached  Britain  in  his  day : 


\g  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

"  In  whom  other  than  the  Christ,  who  has  already  come, 
do  all  the  nations  believe  ?  For  in  him  have  believed  the 
most  diverse  peoples:  Parthians,  Medes,  Elamites;  those 
who  inhabit  Mesopotamia,  Armenia,  Phrygia,  Cappadocia; 
the  dwellers  in  Pontus,  Asia,  and  Pamphylia;  those  oc- 
cupying Egypt  and  inhabiting  the  region  of  Africa  beyond 
Cyrene ;  Eomans  and  natives,  even  Jews  dwelling  in  Jeru- 
salem, and  other  nations ;  nay,  the  different  tribes  of  the 
Getulians  and  many  territories  of  "the  Moors,  all  parts  of 
Spain,  the  different  peoples  of  Gaul,  and  parts  of  Britain 
not  reached  by  the  Eomans,  but  subjugated  to  Christ.  In 
all  these  the  name  of  Christ,  who  has  already  come,  reigns." 

Again,  Origen,  one  of  the  most  distinguished  scholars  of 
his  age,  who  died  at  Tyre  in  a.d.  254,  wrote :  "  When  did 
Britain  previous  to  the  coming  of  Christ  agi-ee  to  worship 
the  one  God  ?  The  influence  of  the  gospel  and  the  power 
of  the  Saviour's  kingdom  have  reached  as  far  as  Britain, 
which  seemed  to  be  in  another  division  of  the  world." 

Eusebius,  in  his  "Evangelical  Demonstrations,"  says, 
about  A.D.  326 :  "  If  they,  the  apostles,  were  seducers  and 
deceivers,  they  were  at  the  same  time  men  of  no  education ; 
belonging  to  the  people,  nay,  one  might  almost  say  barba- 
rians, and  knowing  no  language  but  that  of  the  Syrians, 
how  then  did  they  come  to  advance  through  the  whole 
world  ?  That  some  should  take  possession  of  Rome  itself, 
and  others  should  have  crossed  the  ocean  to  the  islands 
called  Britain — such  things  I  will  not  believe  to  be  accord- 
ing to  man,  through  man  only." 

The  persecution  of  Diocletian,  in  a.d.  303,  is  thus  de- 
scribed by  Gildas,  a  British  historian :   "  The  chui'ches 


INTRODUCTION.  I9 

throughout  the  whole  world  were  overthrown,  all  the 
copies  of  the  Holy  Scriptures  which  could  be  found  were 
burned  in  the  street,  and  the  chosen  pastors  of  God's  flocks 
were  butchered,  together  with  the  innocent  sheep.  God 
magnified  his  mercy  toward  us,  as  we  know,  during  the 
above-named  persecution,  that  Britain  might  not  be  totally 
enveloped  in  the  dark  shades  of  night :  he  of  his  own  free 
gift  kindled  among  us  bright  luminaries  of  holy  martyrs, 
whose  places  of  burial  and  martyrdom,  had  they  not  been 
for  our  manifold  crimes  interfered  with  and  destroyed  by 
the  barbarians,  would  have  still  kindled  in  the  minds  of  the 
beholders  no  small  fire  of  divine  charity.  Such  were  St. 
Alban  of  Verulam,  Aaron  and  Julia,  citizens  of  Cearleon, 
and  the  rest,  of  both  seas,  who  in  different  places  stood 
their  gi-ound  in  the  Christian  contest." 

At  that  time  Constantius  Chlorus  was  Csesar  of  the 
West ;  but  in  a.d.  305  he  became  an  Augustus  and  imme- 
diately caused  persecution  to  cease  thi-oughout  Spain, 
Gaul,  and  Bi-itain.  He  was  the  husband  of  Helena,  a 
British  Christian,  and  the  father  of  Constantine  the  Great. 

At  the  Council  of  Ai'les,  in  a.d.  314,  three  British  bish- 
ops, Ebonus  of  York,  Restitutus  of  London,  and  Adelfies 
of  Cearleon,  were  present. 

In  A.D.  325  British  bishops  attended  the  Council  of  Nice, 
and  in  a.d.  347  British  bishops  were  at  the  Council  of 
Sardica,  in  Bulgaria,  and  also  at  the  Council  of  Arminium 
in  A.D.  350. 

At  the  end  of  the  fourth  century  the  Christian  popula- 
tion of  Britain  was  in  the  majority ;  and  numerous  wealthy 
Christians  traveled  abroad  as  far  as  Palestine,  whom  Je- 


20 


IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 


rome  at  that  time  described  as  "  The  Briton,  though  sepa- 
rated from  the  rest  of  our  world,  where  religion  has  the 
ascendancy,  leaves  his  Western  sun  in  search  of  a  land 
known  to  him  only  by  report  and  by  Scripture  history." 

Education  in  Britain  under  the  Roman  Empire, 

In  Britain  under  the  Romans  there  was,  as  in  all  of  the 
other  provinces,  a  valuable  system  of  education  established 
and  supported  for  the  free  and  upper  classes.  Each  city 
in  proportion  to  its  population  sustained  a  number  of 
teachers,  who  instructed  in  grammar,  rhetoric,  and  phi- 
losophy, and  who  were  appointed  by  the  magistrates  and 
partly  paid  out  of  municipal  funds.  The  same  system 
was  subsequently  extended  to  the  other  cities  of  the  em- 
pire, where  the  teachers  received  a  salary  from  the  city 
and  a  small  sum  from  each  pupil,  and  were  exempt  from 
taxation  and  military  service. 

By  a  decree  of  the  Western  emperor  Gratian,  who  reigned 
from  A.D.  375  to  A.D.  383,  all  the  chief  cities  of  Spain,  Gaul, 
and  Britain  were  to  select  and  support  teachers  of  the 
Latin  and  Greek  languages  and  learning. 

Under  the  Romans  there  were  ninety-two  cities  in  Bri- 
tain, thirty-three  of  which  wei-e  conspicuous  and  celebrated ; 
two  of  these  were  municipal,  nine  colonial,  ten  under  the 
"Latin  law,"  and  twelve  "stipendiary."  Each  of  these 
classes  had  special  privileges  and  Roman  schools.  Dun- 
barton  was  under  the  Latin  law,  and  Patrick's  father  was 
one  of  its  decurios  or  counciloi-s.  Hence  Patrick  had 
every  opportunity  of  receiving,  when  a  boy,  a  liberal  edu- 


INTROD  UCTION.  2 1 

cation  at  Dunbarton,  and,  after  his  return  from  slavery, 
of  studying  there  for  his  own  mission-field. 

A  writer  of  distinction,  named  Pelagius,  a  native  of 
Wales,  attracted  considerable  attention  on  account  of  his 
peculiar  doctrinal  views,  which  spread  throughout  Britain, 
requiring  two  eminent  theologians,  named  Germauus  of 
Auxerre  and  Lupus  of  Troyes,  in  Gaul,  to  come  to  Britain 
to  refute  the  heresy;  after  which  Pelagius  returned  to 
Italy,  where  he  had  previously  for  a  time  resided,  and  in 
A.D.  410  wrote  to  Lady  Demetrias  the  following  eloquent 
description  of  the  attack  and  havoc  of  Alaric  and  his  Goths 
on  Rome,  whose  grandeur  and  greatness  were  so  fiercely 
overthrown  and  demolished,  from  which  that  city  never 
recovered : 

"  The  dismal  calamity  is  just  over,  and  you  yourself  are 
a  witness  how  Rome,  that  commanded  the  world,  was  as- 
tonished at  the  alarm  of  the  Gothic  trumpet,  when  the  bar- 
barous and  victorious  nation  stormed  her  walls  and  made 
their  way  through  the  breach.  Where  were  then  the  priv- 
ileges of  birth  and  distinctions  of  quality  ?  Were  not  all 
ranks  and  degi'ees  leveled  at  that  time  and  promiscuously 
huddled  together  ?  Every  house  was  then  a  scene  of  mis- 
ery and  equally  filled  with  grief  and  confusion.  The  slave 
and  the  man  of  condition  were  in  the  same  circumstances, 
and  everywhere  the  terror  of  death  and  slaughter  was  the 
same,  unless  we  may  say  that  the  fright  made  the  greater 
impression  upon  those  who  obtained  most  by  living.  Now 
if  flesh  and  blood  have  such  power  over  fears,  and  mortal 
men  can  frighten  us  to  this  degree,  what  will  become  of  us 
when  the  trumpet  sounds  from  the  sky,  and  the  archangel 


22  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

summons  us  to  judgment ;  when  we  are  not  attacked  by 
sword  or  lance,  or  by  anything  so  feeble  as  human  enemy, 
but  when  the  artillery  of  heaven,  all  the  terrors  of  nature, 
the  militia,  as  I  may  so  speak,  of  God  Almighty,  are  let 
loose  upon  us  ? " 

The  Authority  of  the  Sacred  Scriptures  as  Taught  by  the 
Ancient  Christian  Fathers. 

The  Christian  faith  was  based  on  the  sacred  Scriptures, 
to  which  the  fathers  bore  testimony  in  no  unmistakable 
language,  as  the  following  extracts  from  their  wi-itings  will 
exemplify : 

TESTIMONY  OF  THE  "  FATHEKS "  FEOM  A.D.  170  TO  A.D.  412 
TO  THE  ABSOLUTE  SUPREMACY  OF  THE  SACRED  SCRIPTURES. 

I.  Irenseus  of  Lyons,  a.d.  170. — "We  know  that  the 
Scriptures  are  perfect,  as  being  spoken  by  the  Word  of 
God.  We  have  received  the  rule  of  our  salvation  by  no 
others  but  except  those  by  whom  the  gospel  came  to  us, 
which  they  then  preached  and  afterward  by  God's  will  de- 
livered to  us  in  the  Scriptures  to  be  the  pillar  and  gi'ound 
of  our  faith."    {Contra  Hceres.) 

II.  Clement  of  Alexandria,  a.d.  200. — "  Let  us  not  sim- 
ply attend  to  the  words  of  men,  which  is  lawful  for  las  to 
gainsay ;  ...  let  us  not  look  to  the  testimony  of  men ;  but 
let  us  confirm  what  is  questioned  by  the  Word  of  God, 
which  is  most  certain  of  all  demonstrations,  nay,  which  is 
the  only  demonstration."     {Strom.  1-7,  p.  891.) 

III.  TertuUian,  a.d.  200. — "  But  whether  all  things  were 


INTRODUCTION.  23 

made  of  any  subject-matter  I  have  never  hitherto  read. 
Let  the  worship  of  Hermogenes  show  us  that  it  is  found 
in  the  Scriptures.  If  it  be  not  written,  let  him  di-ead  that 
woe  which  is  appointed  to  those  who  add  to  or  subtract 
from  the  Word  of  God."  {Contra  Hermogenes,  vol.  ii., 
cap.  22.) 

IV.  Hippolytus,  Martyr,  a.d.  220. — "  There  is  one  God, 
whom  we  do  not  otherwise  acknowledge  than  out  of  the 
Holy  Scriptures ;  whoever  of  us  would  exercise  piety  to- 
ward God  we  cannot  otherwise  learn  it  than  out  of  the 
Holy  Scriptures."     {Booh  of  the  Fathers,  vol.  iii.,  p.  263.) 

V.  Origen,  a.d.  230. — "If  there  should  be  any  matter 
which  the  divine  Scriptures  doth  not  determine,  there 
must  be  no  third  scripture  (other,  that  is,  than  the  Old 
and  New  Testaments)  received  as  an  authority  for  under- 
standing it."    {Horn,  in  Lev.  5.) 

VI.  Cyprian  of  Carthage,  a.d.  248. — "  For  religious  and 
simple  minds  there  is  a  short  way  to  put  off  error  and  to  find 
out  and  to  extract  truth ;  if  we  return  to  the  Fountain-head 
and  Origin  of  divine  tradition,  human  error  ceases.  If  a 
conduit  conveying  water  which  before  flowed  copiously 
should  suddenly  fail,  do  we  not  go  to  the  fountain,  that 
there  the  reasons  for  the  failure  may  be  ascertained? — 
whether,  the  spring  having  failed,  the  water  has  dried  up 
at  the  source,  or  whether,  flowing  thence  in  undiminished 
fullness,  it  is  stopped  somewhere  in  the  middle  of  its 
course ;  that  so,  if  the  water  had  been  prevented  flowing  in 
one  continuous  and  unbroken  stream  in  consequence  of 
leaks  or  stoppages  in  the  conduit,  it  may  be  repaired  and 
made  strong,  and  the  water  thus  retained  may  be  supphed 


24  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

for  the  use  of  the  city  in  the  same  quantity  and  copious- 
ness with  which  it  issued  from  the  fountain.  This,  then, 
is  how  it  becomes  God's  presbyters  to  do,  who  guard  the 
divine  commandment :  that  if  the  truth  have  in  any  way 
wavered  and  fallen  off,  we  should  go  back  to  the  divine 
tradition,  so  that  the  ground  of  our  action  might  spring 
from  the  same  source  from  which  our  order  and  origin 
took  their  rise."    {Letters,  74,  pp.  317,  318.) 

VII.  Cyril  of  Jerusalem,  a.d.  325. — "  For  there  ought  to 
be  nothing  at  all  to  be  delivered  concerning  the  divine  and 
holy  mysteries  of  our  faith  without  the  Holy  Scriptures ; 
neither  do  thou  believe  me  who  say  these  things  unless 
thou  find  from  the  divine  wi-itings  the  proof  of  the  things 
which  are  said."     {Catech.  4,  12,  p.  56.) 

VIII.  Athanasius  of  Alexandria,  a.d.  326. — "The  holy 
and  divinely  inspired  Scriptures  are  in  their  own  nature 
sufficient  for  the  discovery  of  truth."  {Oratio  Contra 
Gentes,  vol.  i.) 

IX.  Basil  of  CsBsarea,  a.d.  370. — "  Every  word  and  deed 
should  be  confirmed  by  the  testimony  of  the  God-inspired 
Scriptures."     {Moral  Reg.,  vol.  ii.,  p.  26.) 

Further :  "  Hearers  who  are  being  taught  in  the  Scrip- 
tures should  examine  the  things  that  are  said  by  their  teach- 
ers, and  receive  such  things  as  are  in  harmony  with  the 
Scriptures  and  cast  away  whatever  is  alien  to  them,  and 
should  have  nothing  to  do  with  those  who  persist  in  such 
doctrine."     {Moral  Reg.,  vol.  ii.,  p.  292.) 

X.  Jerome,  a.d.  375. — "  As  we  do  not  deny  those  things 
that  are  written,  so  we  refuse  those  that  are  not  written. 
That  God  was  born  of  a  virgin  we  believe,  because  it  is 


INTRODUCTION.  95 

written ;  but  that  Mary  was  married  after  she  was  deliv- 
ered we  do  not  believe,  because  it  is  not  written."  (Contra 
Helvkl,  19,  vol.  ii.) 

XI.  Theopliilus  of  Alexandria,  a.d.  390.—"  It  is  the  in- 
stinct of  a  devil-possessed  spirit  to  accept  the  sophistries 
of  human  minds,  and  to  think  anything  divine  without 
the  authority  of  the  Scriptures."  {Pasch.  2,  Bib.  Max.  Vet. 
Pa.,  vol.  v.,  p.  850.) 

XII.  Augustine  of  Hippo,  a.d.  400.— "We  must  not 
agree  even  with  the  Catholic  bishops,  if  by  chance  they  be 
deceived  and  hold  opinions  contrary  to  the  canonical 
Scriptures."     (De  Unitate  Ecclesice,  cap.  10.) 

"  Neither  should  I  allege  the  Council  of  Nice,  nor  you 
that  of  Rimini ;  you  are  not  bound  by  the  authority  of  the 
one,  nor  I  by  that  of  the  other.  With  authorities  from 
Scripture,  evidence  not  peculiar  to  either  but  common  to 
both,  let  us  compare  matter  with  matter,  cause  with  cause, 
reason  with  reason."  {Contra  Max.,  lib.  iii.,  cap.  14,  torn. 
6,  p.  151.) 

"  The  church  we  must  know  in  the  holy  canonical  Scrip- 
'tures,  and  not  seek  it  in  the  various  rumors  and  opinions 
and  facts  and  deeds  of  men,  let  all  the  rabble  of  them  be 
chaff.  Let  them  show  the  church  none  otherwise  than  by 
the  canonical  books  of  the  Holy  Scriptures."  [De  Unitate 
Eccles.,  cap.  16,  tom.  7.) 

XIII.  Chrysostom  of  Constantinople,  a.d.  400. — "But 
if  we  say  we  ought  to  believe  the  Scriptures,  and  they 
are  simple  and  true,  it  is  easy  for  thee  to  judge  thyself. 
If  any  man  is  in  harmony  with  them,  that  man  is  a 
Christian.    If  any  man  opposes  them,  he  is  far  removed 


26  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

from  that  category.  Even  from  the  true  church  deceivers 
sometimes  go  forth ;  we  must  not,  therefore,  place  impUcit 
confidence  in  them  unless  they  both  speak  and  act  agi-ee- 
ably  to  the  Scriptures."    {In  Act.  Horn.  33,  vol.  iv.,  p.  799.) 

And  again  he  says:  "There  can  be  no  proof  of  true 
Christianity,  nor  can  any  other  refuge  for  Christians  wish- 
ing to  know  the  true  faith,  but  the  divine  Scriptures. 
Christians  should  betake  themselves  to  nothing  else  but 
the  Scriptui-es."    {In  Mat.  Horn.  49.) 

XIV.  Cyril  of  Alesandi-ia,  a.d.  412.—"  That  which  the 
Holy  Scripture  has  not  said,  how  can  we  receive  it  and 
put  it  into  the  catalogue  of  those  things  that  be  true  ?  All 
things  that  are  delivered  to  us  by  the  law,  prophets,  and 
apostles,  we  receive  and  acknowledge,  looking  for  nothing 
more  than  these.  For  it  is  impossible  we  should  speak  or 
so  much  as  think  anything  of  God  besides  those  things 
which  are  divinely  told  us  by  divine  oracles  both  of  the 
Old  and  New  Testaments."    {In  Gen.,  vol.  i.,  p.  29.) 

General  Councils  of  the  Church. 

The  first  General  Council  of  the  church  in  the  Roman 
empire  assembled  by  order  of  the  Emperor  Constantine 
the  Great  in  the  year  325,  in  the  city  of  Nice,  Bithynia,  in 
what  is  now  known  as  Asia  Minor,  for  the  purpose  of  set- 
tling the  controversies  about  the  divinity  of  the  Lord  Jesus 
Christ,  and  for  the  confirmation  of  the  polity  of  the  church ; 
and  its  deliberations  resulted  in  the  production  of  the 
Nicene  Creed  and  a  number  of  canons.  The  emperor 
presided  and  materially  aided  in  harmonizing  the  body, 


INTRODUCTION.  27 

many  of  whom  were  bitterly  opposed  to  each  other.  The 
Bishop  of  Rome  was  not  present. 

The  next  General  Council  was  convened  by  Theodosius 
the  Great  at  Constantinople  in  381,  which  settled  the 
divinity  and  procession  of  the  Holy  Spirit. 

The  next  General  Council  was  held  at  Ephesus  in  431, 
and  the  next  at  Chalcedon,  opposite  Constantinople,  in 
451,  both  of  which  settled  the  doctrines  of  the  "  natui-es  " 
and  "persons"  of  Christ;  and  both  were  convened  and 
presided  over  by  the  emperors. 

The  next  was  held  at  Constantinople  in  553,  which 
settled  the  wills  of  Christ ;  while  the  next  was  also  held, 
in  681,  at  Constantinople,  which  declared  Honorius,  Pope 
of  Rome,  a  heretic,  and  excommunicated  him  from  the 
church. 

The  next  was  held  in  692,  whose  decrees  had  reference 
to  the  marriage  of  the  clergy,  and  it  was  known  as  the 
Quinni  Sextum  Council.  At  none  of  these  councils  did 
any  Roman  pontiff  in  person  attend. 

The  following  canons  in  regard  to  Ordination,  Jurisdic- 
tion, Posture  of  Public  Worship,  Matrimony  of  the  Clergy, 
and  other  matters,  will  give  the  laws  of  the  church  on 
those  topics : 

General  Council  of  Nice,  a.d.  325. 

Canon  IV.  "  A  bishop  ought  indeed  chiefly  to  be  con- 
stituted by  aU  the  bishops  in  the  province.  But  if  this  be 
difficult,  either  by  reason  of  urgent  necessity  or  the  length 
of  the  way,  where  three  by  all  means  have  met  together, 
the  absent  also  giving  their  suffrages  and  testifying  their 


28  IRELAND:   ITS   CHKISTIANITY  AND   LEARNING. 

assent  by  letter,  then  let  them  perform  the  ordination ;  but 
the  ratification  of  the  proceedings  must  be  allowed  to  the 
metropolitan  in  each  province." 

Canon  VI.  "  Let  ancient  customs  prevail :  that  the 
Bishop  of  Alexandria  have  jurisdiction  over  all  those  in 
Egypt,  Libya,  and  Pentapolis,  since  the  Bishop  of  Rome 
has  a  similar  custom.  Likewise  in  Antioch  and  in  other 
provinces  let  their  privileges,  dignities,  and  authorities  be 
similarly  secured  to  their  churches.  But  this  is  clearly 
manifest,  that  if  any  be  made  a  bishop  without  the  con- 
sent of  the  metropolitan,  the  great  synod  has  determined 
such  an  one  ought  not  to  be  bishop.  If,  therefore,  two  or 
three  through  a  spirit  of  contention  do  contradict  the  com- 
mon vote  of  all,  being  reasonable  in  itself  and  in  accor- 
dance with  the  ecclesiastical  canon,  then  let  the  vote  of  the 
majority  prevail." 

Posture  of  Worship. 

Canon  XX.  "  Because  there  are  some  who  kneel  on  the 
Lord's  Day,  and  even  on  the  days  of  Pentecost,  that  aU 
things  may  be  uniformly  performed  in  every  parish,  it 
seems  good  to  the  holy  sjiiod  that  prayers  be  offered  to 
God  standing." 

General  Council  of  Constantinople,  a.d.  381. 

Canon  II.  "  Let  not  the  bishops  go  out  of  their  dioceses 
to  churches  beyond  their  bounds,  nor  disturb  the  churches ; 
but,  according  to  the  canons,  let  the  Bishop  of  Alexandria 
administer  the  affairs  of  Egypt  alone,  and  the  bishops  of 


INTRODUCTION.  29 

the  East  govern  the  East  alone ;  the  rights  and  privileges 
in  the  Nicene  canons  being  preserved  inviolate  to  the 
chui'ch  of  Antioch.  Let  the  bishops  of  the  Asian  diocese 
administer  the  Asian  affairs  only ;  and  the  bishops  of  the 
Pontic  diocese,  the  affairs  of  the  Pontus  only ;  and  they 
of  Thrace,  the  affairs  of  the  Thi'acian  diocese  only ;  but  let 
not  bishops  go  out  of  their  dioceses  to  ordination  or  any 
other  ecclesiastical  administrations  uninvited. 

"  The  aforesaid  canon  concerning  the  dioceses  being  ob- 
served, it  is  evident  that  the  provincial  synod  shall  arrange 
the  affairs  of  each  diocese  according  to  the  decrees  made 
at  Nicaea ;  but  the  churches  of  God  among  the  barbarous 
nations  ought  to  be  governed  according  to  the  established 
custom  of  the  fathers." 

Canon  III.  "That  the  Bishop  of  Constantinople  have 
the  prerogative  of  honor  next  after  the  Bishop  of  Rome, 
because  it  is  New  Rome." 

General  Council  of  Ephesus,  a.d.  431. 

In  A.D.  411  the  Bishop  of  Rome  declared  that  Alexander, 
Bishop  of  Antioch,  was  empowered  to  ordain  the  bishojDS 
of  Cyprus ;  to  which  they  demurred,  and  appealed  to  the 
Council  of  Ephesus,  which  reversed  the  decision  of  the 
Roman  bishop,  and  adopted  Canon  VIII.  as  a  guide  for  aU 
the  chui'ches  and  dioceses  throughout  the  empire — to  wit : 

"  Our  fellow-bishop  Reginus,  most  beloved  of  God,  and 
Leno  and  Evagrius,  most  religious  bishops  of  the  Cypriotes, 
who  are  with  him,  have  publicly  declared  an  innovation 
contrary  to  ecclesiastical  laws  and  the  canons  of  the  holy 


30  IRELAND:   ITS   CBRISIIASITY  AND   LEARNING. 

fathers,  and  which  touches  the  safety  of  all.  Since  their 
common  diseases  require  the  stronger  remedy  as  bringing 
also  greater  damage — more  especially  if  it  is  in  accordance 
with  an  ancient  custom  that  the  bishop  of  the  city  of  An- 
tioch  should  perform  ordinations  in  Cyprus,  as  the  most 
religious  men  who  have  made  their  entry  into  the  holy 
synod  have  informed  us  both  by  writing  and  by  word  of 
mouth  (and  by  their  voices) — therefore  the  rulers  of  the 
holy  churches  in  Cyprus  shall  retain  their  inviolable  and 
unimpeachable  right,  according  to  the  canons  of  the  holy 
fathers  and  ancient  custom,  of  performing  by  themselves 
the  ordinations  of  the  most  religious  bishops.  And  the 
very  same  shall  be  observed  also  in  other  dioceses  and 
provinces  everywhere,  so  that  none  of  the  bishops,  most 
beloved  of  God,  do  assume  any  other  province  that  was 
not  formerly,  and  from  the  beginning,  subject  to  him  or 
to  his  predecessors.  But  if  any  one  have  even  assumed 
and  by  force  have  reduced  it  under  him,  he  must  give  it 
up,  lest  the  canons  of  the  fathers  be  transgressed,  or  the 
pi'ide  of  secular  authority  be  surreptitiously  introduced 
under  the  mask  of  the  sacred  function,  or  we  unknowingly 
by  degrees  lose  the  liberty  which  our  Lord  Jesus  Christ, 
the  Eedeemer  of  all  men,  hath  given  to  us  by  his  own 
blood.  It  has  seemed  good,  therefore,  to  the  holy  and 
general  synod  that  to  each  province  be  preserved  clear 
and  inviolable  the  rights  formerly  and  from  the  beginning 
belonging  to  it,  according  to  the  old-prevailing  custom; 
each  metropolitan  having  authority  to  take  copies  of  the 
things  now  transacted,  for  his  own  security.  But  if  any 
one  introduce  a  regulation  contrary  to  the  things  now  de- 


INTRODUCTION.  31 

creed,  it  has  seemed  good  to  all  this  holy  and  general 
synod  that  it  be  of  no  force." 

Genebal  Council  of  Chalcedon,  a.d.  451. 

Canon  I.  "We  pronounce  it  just  that  the  canons  made 
by  the  holy  fathers  in  every  synod  to  the  present  time  be 
in  force." 

Canon  XVII.  "  We  decree  that  remote  country  or  vil- 
lage parishes  in  each  church  (or  province)  remain  undis- 
turbed with  those  bishops  who  possess  them,  and  especially 
if,  continuin_g  to  hold  them  without  violence,  they  have 
governed  them  for  the  space  of  thirty  years.  But  if  within 
the  thirty  years  there  has  been,  or  is,  any  dispute  concern- 
ing them,  they  who  say  they  have  been  injured  may  raise 
a  question  concerning  them  in  the  synod  of  the  province. 
But  if  any  one  be  injured  by  his  own  bishop  or  metropoli- 
tan, let  the  cause  be  examined  before  the  exarch  of  the 
diocese,  on  the  throne  of  Constantinople,  as  aforesaid.  If 
any  city  be  founded  by  the  authority  of  the  emperor,  let 
the  order  of  the  ecclesiastical  parishes  (or  divisions)  follow 
the  civil  and  public  arrangements." 

Canon  XXVIII.  "  Following  in  all  respects  the  decrees 
of  the  holy  fathers,  and  recognizing  the  canon  which  has 
just  been  read,  of  the  one  hundred  and  fifty  bishops,  most 
beloved  of  God  (who  assembled  in  the  regal  city  of  Con- 
stantinople, the  New  Rome,  in  the  time  of  Theodosius  the 
emperor,  of  pious  memory),  we  too  decree  and  vote  the 
same  things  concerning  the  privileges  of  the  most  holy 
chui'ch  of  the  same  Constantinople,  which  is  New  Rome : 


32  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

for  to  the  throne  of  Old  Rome,  because  that  was  the  im- 
perial city,  the  fathers  rightly  granted  privileges;  and 
moved  by  the  same  consideration,  the  one  hundred  and 
fifty  bishops,  most  beloved  of  God,  have  given  the  like 
privileges  to  the  most  holy  throne  of  New  Eome,  rightly 
judging  that  the  city  which  was  honored  with  the  seat  of 
empire  and  the  senate,  enjoying,  too,  the  same  civil  priv- 
ileges with  the  old  imperial  Rome,  should  be  honored  as 
she  is  in  ecclesiastical  matters  also,  being  second  and  nest 
after  her ;  and  that  the  metropolitan  alone  of  the  Pontic, 
Asian,  and  Thracian  dioceses,  also  the  bishops  of  the  said 
dioceses  which  are  among  the  barbarians,  be  ordained  by 
the  said  throne  of  the  most  holy  church  of  Constantinople ; 
while  each  metropolitan  of  the  said  diocese,  together  with 
the  bishops  of  the  province,  ordains  the  other  bishops  sub- 
ject to  him,  as  is  enjoined  in  the  divine  canons ;  but,  as 
aforesaid,  the  metropolitan  of  the  said  diocese,  must  be 
ordained  by  the  Archbishop  of  Constantinople,  after  the 
elections  have  taken  place  according  to  the  customs  and 
have  been  reported  to  him." 

The  Second  Genekal,  Council  of  Constantinople,  a.d.  553. 

Canon  I.  declares  that  "  the  synod  gives  the  like  honors 
(of  Constantinople)  to  the  bishops  of  Rome  and  Alexan- 
dria " ;  which  plainly  shows  that  the  primacy  of  Rome  was 
not  recognized. 

In  A.D.  681  the  sixth  General  Council,  held  at  Constan- 
tinople, decreed  and  denounced  Pope  Honorius  of  Rome  a 
heretic,  among  other  Monothelites.     {Duphi,  vol.  ii.,  p.  14.) 


INTRODUCTION.  33 

111  A.D.  692  the  Quinui  Sextum  General  Council  decreed 
"  that  married  bishops  should  separate  from  their  wives, 
but  that  the  presbyters,  deacons,  and  all  other  clergy 
should  be  allowed  to  marry  as  heretofore." 

In  A.D.  663  Canon  XIX.  of  the  fourth  Council  of  Toledo 
decreed  "  that  persons  having  each  many  wives  be  forbid- 
den to  enter  the  priesthood."  This  only  prohibited  polyg- 
amists  from  entering  the  clerical  ranks. 

In  A.D.  721  the  pope  and  a  council  at  Rome  decreed 
"that  all  clergymen  should  abstain  from  marriage  and 
separate  from  their  wives." 

The  old  British  clergy  continued  to  marry  wives  for 
themselves  until  long  after  the  tenth  century. 


II.— SECOND   PERIOD:  to  a.d.  543. 
lreland's  ancient  inhabitants. 

1.  According  to  the  annals  and  traditions  of  the  bards, 
Druids,  and  others,  the  early  colonists  arrived  from  the 
following  countries,  as  hereafter  stated : 

a.  The  Parthiliaus,  under  the  leadership  of  a  gi-and- 
daughter  of  Noah,  about  B.C.  2048. 

h.  The  Neimhidians,  from  Egypt,  about  B.C.  1718. 

c.  The  Formosians,  "     Africa,         "         1604. 

d.  The  Firlbolgs,  "     Belgium,     "         1501. 

e.  The  Tutha  de  Danaans,   "      Greece,       "         1463. 
/  The  Milesians,  "      Spain,         "  1268. 

2.  Authentic  history  described  the  country  under  the 
names  respectively  of  Scotiana,  Britannia  Minor,  Hibernia, 
and  lerne,  and  denominated  the  people  Scots,  during  at 
least  the  first  eleven  centuries  of  the  Christian  era. 

3.  The  island  was  divided  into  five  kingdoms,  known  as 
Meath,  Leinster,  Munster,  Counaught,  and  Ulster.  A  chief 
king,  called  the  Ardigh,  reigned  over  Meath  and  the  other 
four  kings,  who  were  his  subordinates. 

4.  The  succession  to  the  thrones  was  regulated  by  tan- 
istry,  which  restricted  it  to  one  family  in  each  kingdom ; 
but  any  member  of  the  family  was  eligible  to  be  elected. 

34 


IRELAND'S  ANCIENT  INHABITANTS.  35 

5.  Prior  to  the  arrival  of  Patrick,  118  ardigbs,  or  chief 
kings,  had  reigned  over  Ireland. 

6.  A  new  code  of  revised  laws,  prepared  through  the  as- 
sistance of  Patrick  and  others,  was  issued  by  the  Ardigh 
Laoghaire,  under  the  title  of  Senchus  Mor  or  Brehon 
Laws,  which  meant  the  laws  of  the  judges,  whose  offices 
were  hereditary  and  whose  decisions  were  binding  and 
indisputable. 

7.  There  was  no  death  penalty  for  murder,  but  fines  im- 
posed, called  erics. 

8.  Property  was  regulated  by  gavelkind,  i.e.,  divided 
equally  among  the  sons  of  each  family ;  but  women  were 
not  allowed  to  inherit,  unless  where  there  were  no  sons. 

Tradition  is  more  expressive  than  history  as  to  the  first 
inhabitants  of  Ireland.  As  heretofore  stated,  a  grand- 
daughter of  Noah  is  claimed  to  have  had  the  honor  of 
leading  the  first  colony  into  that  island,  though  whether 
her  father  was  Japheth  or  Shem  or  Ham  does  not  appear. 
Time  passes  on  until  Moses  was  receiving  the  law  for 
the  Israelites  on  Mount  Sinai,  about  b.c.  1492,  when  a  col- 
ony of  Milesians  entered  the  island.  These  were  the  de- 
scendants of  one  of  the  kings  of  Spain,  who  had  married 
Scotta,  a  daughter  of  the  king  of  Egypt.  In  process  of 
time  other  invaders  from  other  countries  followed,  all  of 
whom  laid  the  foundations  of  the  ancient  Irish. 

KINGS   OF   IRELAND. 

The  line  (or  rather  hues)  of  native  sovereigns  is  a  veiy 
long  one ;  some  Irish  historians  have  traced  the  succession 


3(5  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

to  about  the  period  of  the  flood,  "  before  which  time  there 
were  many  princes,"  but,  unfortunately,  the  records  have 
not  been  preserved.  According  to  Keating,  the  first  sov- 
ereigns after  the  Milesian  Conquest  of  whom  there  is  any 
"  absolute  certainty "  were  Heber  and  Heremon,  Milesian 
princes  from  Gralicia  in  Spain,  who  conquered  Ireland  and 
gave  to  its  throne  a  race  of  171  kings.  These  two  princes 
reigned  jointly  from  the  year  1300  B.C.  till  1291,  when 
Heremon  alone  ruled.  Of  their  successors,  who  reigned 
from  the  year  1285  B.C.  to  the  Christian  era,  about  169  in 
number,  only  fifteen  died  comfortably  in  their  beds ;  four 
died  of  the  plague  or  some  malignant  distemper,  the  rest 
being  assassinated,  killed  in  battle,  or  dying  other  violent 
deaths.  Home  Rule  was  in  existence  from  the  earliest 
times  till  after  the  conquest  of  Ireland  by  Henry  II.  in 
1172 ;  the  rulers,  however,  appear  to  have  had  anything 
but  a  peaceable,  quiet  time. 

The  following  is  an  "  authentic  list "  of 

Irish  Sovereigns  after  the  Birth  of  Christ. 

A.D. 

Pearaidhach-Fionfachtna—"  a  most  just  and  good  prince"  ;  slain  by 

his  successor 4 

Piachadli-Fion — slain  by  his  successor 34 

Fiachadh-Fionohudh — the  Prince  with  the  White  Cows ;  "  murdered 

by  the  Irish  plebeians  of  Connaught " 27 

Cairbre-Ciucait— murdered  in  a  conspiracy 54 

Elim — slain  in  battle 59 

Tuathal-Teachtmar— slain  by  his  successor 79 

Mai,  or  Mail — slain  by  his  successor 109 

Feidhlimhidh— "  an  excellent  justiciar  " ;  died  a  natural  death 113 

Cathoire  Mor,  or  the  Great — had  thirty  sons 122 

Conn  Ceadehadhach,  called  the  Hero  of  the  Hundred  Battles— slain  125 


IRELAND'S  ANCIENT  INHABITANTS.  37 

A.S. 

Conaire — killed 1^ 

Ai-t- Aonfhir,  the  Melancholy— slain  in  battle 152 

Lughaidh,  surnamed  MacCoun— thrust  through  the  eye  with  a 

spear  in  a  conspiracy  182 

Feargus,  surnamed  Black-teeth— murdered  at  the  instigation  of  his 

successor ■^l^ 

Cormac-Ulfhada— "  a  prince  of  most  excellent  wisdom,  and  kept 

the  most  splendid  court  that  ever  was  in  Ireland  " ;  choked  by 

the  bone  of  a  fish  at  supper 213 

Eochaidh-Gunait— killed 253 

Cairbre-Liffeachair— slain  in  battle 254 

Fiachadh— succeeded  his  father;     slain  in  battle  by  his    three 

nephews 282 

Caii-ioll,  or  Colla-Uais— dethroned 315 

Muirreadhach-Tireach— slain  by  his  successor 319 

Caolbhach— slain  by  his  successor 352 

Eochaidh-Moidhmeodhain-  natural  death 353 

Criomthan— poisoned  by  his  sister  to  obtain  the  crown  for  her  son  360 
Niall,  surnamed  of  the  nine  hostages— killed  in  France,  on  the 

banks  of  the  Loire 375 

Dathy— killed  by  a  thunderbolt  at  the  foot  of  the  Alps 398 

Laoghaire — killed  by  a  thunderbolt 421 

OUioll-Molt— slain  in  battle 453 

Lughaidh— killed  by  a  thunderbolt 473 

Murtough— died  naturally 493 

Tuathal-Maolgarbh— assassinated • 515 

Diarmuid— fell  by  the  sword  of  Hugh  Dubh 528 

Feargus,  in  conjunction  with  his  brother  Daniel — manner  of  their 

deaths  unknown 550 

Eochaidh,  with  his  uncle  Baodan— both  slain 551 

Ainmereach — deprived  of  his  crown  and  life 554 

Baodan— slain  by  the  two  Cuimins 557 

Aodh,  or  Hugh— killed  in  battle 558 

Hugh  Slaine — assassinated 587 

Aodh-Uaireodhnach— killed  in  battle 591 


38  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 


A.n. 


Maolcobha — defeated  in  a  dreadfvd  battle,  in  which  he  was  slain  . .  .  618 

Suibhne-Meain— killed .• 622 

Daniel — died  a  natural  death 635 

ConaU  Claon,  jointly  with  his  brother  CeaUach — the  first  was  mur- 
dered, the  other  drowned  in  a  bog 648 

Diarmuid  and  Blathmac — both  died  of  the  plague 661 

Seachnasach — assassinated 668 

Cionfaola — succeeded  his  brother ;  murdered 674 

Fionaehta-Fleadha — murdered 678 

Loingseach — killed  in  battle 685 

Congal  Cionmaghair — "a  cruel  persecutor  of  the  Irish  church, 

without  mercy  or  distinction  " ;  sudden  death 693 

Feargal — routed  and  slain  in  battle 702 

Fogartach — slain  in  battle 719 

Cionaoth — defeated  and  found  dead  on  the  battle-field 720 

Flaithbheartagh — Taecame  a  monk 724 

Aodli,  or  Hugh  Alain — killed  in  battle 731 

Daniel — died  on  a  pilgrimage  at  Joppa 740 

Niall-Freasach — became  a  monk 782 

Donagh,  or  Donchad — "  died  in  his  bed  " 786 

Aodh,  or  Hugh — slain  in  battle ' 815 

Connor,  or  Conchabhar — "  died  of  grief,  being  unable  to  redress 

the  misfortunes  of  his  country  " 837 

NiaU-CaiUie — drowned  in  the  river  Caillie 851 

Turgesius,  the  Norwegian  chief — possessed  himself  of  the  sovereign 

power ;  "  expelled  the  Irish  historians,  and  burned  their  books  " ; 

made  prisoner,  thrown  into  a  lough,  and  drowned 866 

Maol  Ceachlin,  or  Malachy  1 879 

Hugh  FionnUath 897 

Flann  Sionna 913 

Niall-Glundubh— "  died  on  the  field  of  honor  " 951 

Donnagh,  or  Donough 954 

Congall — slain  by  the  Danes  at  Armagh 974 

Daniel — became  a  monk 984 


IRELAND'S  ANCIENT  INHABITANTS. 


39 


A.D. 

Maol  Ceachlin  II.— resigned  on  the  election  of  Brian  Boroimhe  as 

king  of  Ireland 1002 

Brian  Boroimhe — a  valiant  and  renovmed  prince;  defeated  the 
Danes  in  the  memorable  battle  of  Clontarf,  on  Good  Friday, 
1014 ;  assassinated  in  his  tent  the  same  night,  whUe  in  the  atti- 
tude of  prayer.     He  was  thirty  years  king  of  Munster,  and 

twelve  years  king  of  Ireland 1014 

Maol  Ceachhn  II.  restored 1039 

Donough,  or  Denis  O'Brian,  third  son  of  the  preceding 1048 

Tirloch,  or  Turlough,  nephew  of  Donough 1098 

Muriertagh,  or  Mui-rtough — resigned  and  became  a  monk 1110 

Turlough  (O'Connor)  II.,  the  Great 1130 

Murtough  MacNeil  MacLachlin — slain  in  battle 1150 

Roderic,  or  Roger,  O'Connor 1168 

Henry  II. ,  king  of  England — conquered  the  country,  and  became 

Lord  of  Ireland 1172 

(The  EngUsh  monarchs  were  styled  "  Lords  of  Ireland  "  un- 
til the  reign  of  Henry  VIII.,  who  styled  himself  King ;  this 
title  continued  tUl  the  Union,  January  1,  1801. ) 

About  B.C.  50  Strab'o,  the  geographer,  described  Ireland 
as  a  cold  land  inhabited  by  cannibals.  Compared  with 
Italy  it  must  have  appeared  cold;  but  so  far  as  canni- 
balism was  concerned  he  must  have  been  imposed  upon 
by  a  pretended  aspirant,  or  have  drawn  largely  upon  his 
imagination,  as  there  is  not  a  vestige  of  truth  in  the 
assertion. 

By  Julius  Caesar  it  was  called  Hibernia ;  and  in  a.d.  82 
Tacitus  writes :  "  In  the  fifth  campaign,  Agricola,  crossing 
over  in  the  fifth  ship,  subdued,  by  frequent  and  success- 
ful engagements,  several  nations  till  then  unknown,  and 
stationed  troops  in  that  part  of  Britain  which  is  opposite 


40  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

Ireland,  rather  with  a  view  to  future  advantages  than 
f rona  any  apprehension  of  danger  from  that  quarter ;  for 
the  possession  of  Ireland,  situated  between  Britain  and 
Spain,  and  lying  commodiously  to  the  Gallic  Sea,  would 
have  formed  a  very  beneficial  connection  between  the  most 
powerful  parts  of  the  empire.  This  island  is  less  than 
Britain,  but  larger  than  those  of  our  sea.  Its  soil,  climate, 
and  the  manners  and  dispositions  of  its  inhabitants  are 
little  different  from  those  in  Britain.  Its  ports  and  har- 
bors are  better  known  from  the  concom'se  of  merchants 
for  the  purpose  of  commerce.  Agricola  had  received  into 
his  protection  one  of  its  petty  kings,  who  had  been  ex- 
pelled by  a  domestic  sedition ;  and  detained  him  under 
the  semblance,  till  an  occasion  should  offer  of  making  use 
of  him.  I  have  heard  him  frequently  assert  that  a  single 
legion  and  a  few  auxiliaries  would  be  suflScient  to  conquer 
Ireland  and  keep  it  in  subjection,  and  that  such  an  event 
would  also  have  contributed  to  restrain  the  Britons  by 
awing  them  with  the  prospect  of  the  Roman  arms  all 
around  them,  and,  as  it  were,  banishing  liberty  from  their 
sight." 

Thus  man  proposed,  but  a  higher  Power  otherwise  dis- 
posed of  the  succeeding  events.  No  Roman  soldier  en- 
tered Ireland.  That  Roman  empire  whose  legions  held 
the  fairest  parts  of  the  ancient  world,  from  the  western 
coasts  of  Britain  to  the  Himalaya  Mountains;  that  had 
trampled  under  its  feet  the  rights  of  mankind;  that  had 
sacrificed  human  liberty  on  the  altars  of  abject  slavery ; 
that  had  masterdom  over  both  the  bodies,  minds,  and 
spirits  of  the  vanquished ;  that  had  dictated  laws  without 


IRELAND'S  ANCIENT  INHABITANTS.  4I 

representation  to  the  conquered ;  that  was  a  vast  combina- 
tion of  incongruities  of  military  despotism,  legal  enact- 
ments, and  governmental  absolutism ;  the  center  of  com- 
merce, the  founder  of  cities,  the  builder  of  bridges,  the 
constructor  of  roads,  the  promoter  of  learning,  the  patron 
of  art,  the  encourager  of  science,  and  the  propagator  of 
■whatever  was  beautiful  in  conception  or  fascinating  in  the 
pi'oduction  of  painting,  sculpture,  and  statuary;  and  un- 
consciously by  its  grinding  process  preparing  the  way  for 
its  own  dissolution — finally  passed  out  of  existence ;  while 
Britain,  notwithstanding  various  warlike  tempests,  hostile 
invasions,  and  civil  contests,  which,  humanly  speaking, 
were  sufficient  to  have  wiped  her  off  the  earth,  arose  grad- 
ually to  be  a  seat  of  learning,  a  great  military  and  naval 
power,  the  mistress  of  the  sea  in  commerce,  the  home  of 
manufactures,  the  promoter  of  civil  and  religious  freedom, 
and  the  head  of  an  empire  whose  domain  is  far  more  ex- 
tensive and  its  inhabitants  more  numerous  than  the  old 
Eoman  empire  in  its  palmiest  days  could  have  conjured 
up  in  imagination. 

The  northern  parts  of  Britain  were  never  conquered  by 
the  Romans.  In  every  attempt  at  their  conquest  the  na- 
tives of  what  is  now  known  as  "  the  Highlands  "  gallantly 
repulsed  the  assailants.  Galgacus  and  other  chiefs  were 
distinguished  for  their  heroic  defense  of  their  ancient  glens 
and  mountain  homes.  Anciently  three  great  races  dwelt  in 
North  Britain.  They  included  the  kingdom  of  Strathclyde, 
which  embraced  all  the  territory  of  Lancashire  and  that 
south  of  the  Firth  of  Forth ;  the  kingdom  of  the  Scots, 
who  inhabited  Argyleshire,  Perthshire,  and  the  Western 


42  IRELAND:   ITS   CHRISTIAmTY  AND  LEARNING. 

Islands ;  and  also  the  kingdom  of  the  Picts,  who  inhabited 
the  moi-e  northei-n  parts. 

The  Scots  had  originally  emigrated  from  the  north  of 
Ireland  under  Fergus  some  centuries  before.  Their  Irish 
kingdom  was  called  Dah'iadia,  which  included  the  present 
counties  of  Antrim,  Down,  and  Londonderry,  whose  capi- 
tal was  Carrickfergus.  Under  a  leader  named  Lome  an- 
other Scottish  colony  left  Dalriadia  and  joined  the  original 
emigrants  in  Argyleshire.  In  early  ecclesiastical  history, 
after  the  conversion  of  the  Scots  to  Christianity,  the  people 
and  territory  of  Dalriadia,  in  Ireland,  were  called  Scotia 
]\lajor,  while  the  colonists  and  territory  of  Argyleshire  and 
Perthshire  and  the  Western  Islands  were  styled  Scotia 
Minor. 

In  process  of  time  the  people  of  Scotia  Minor  conquered 
and  annexed  those  of  Strathclyde,  and  subsequently  those 
of  the  Picts,  thus  uniting  the  whole  in  the  twelfth  century 
into  one  kingdom,  known  as  Scotland;  after  which  the 
name  Scotia  Major  began  gradually  to  be  dropped  from 
Ireland,  and  the  present  name  of  Ireland  and  the  Irish  to 
be  used  instead. 

While  the  southern  Britons  were  conquered  by  the  Eo- 
mans  between  the  years  42  and  449,  and  their  territory 
was  known  as  Roman  Britain,  which  was  divided  into  five 
provinces,  Ireland  never  belonged  to  that  empire,  although 
many  a  skirmish  had  taken  place  between  the  Scots  and 
the  Roman  legions,  which  produced  in  the  minds  of  the 
former  an  uncompromising  enmity  against  the  latter,  and 
led  to  many  an  incursion  of  the  Scots  into  Britain  for  the 
sake  of  retaliation,  plunder,  and  the  capture  of  slaves. 


IRELAND'S  ANCIENT  INHABITANTS.  43 

About  389  an  invasion  of  barbarians  entered  Dacia  and 
attempted  to  cross  the  Danube  iuto  the  provinces  south  of 
that  river.  To  aid  in  theu*  repulsion  some  of  the  legions 
were  transferred  from  Britain  to  the  scenes  of  warfare. 
This  left  the  defenses  of  North  Britain  weakened ;  perceiv- 
ing which,  the  Scots  took  advantage,  entered  Britain,  and 
captured  much  booty  and  many  persons,  whom  they  car- 
ried to  Ireland  and  sold  into  bondage. 

SUCCATHUS   MAGONIUS. 

Succathus  Magonius  seems  to  have  been  one  of  these  cap- 
tives. He  was  then  about  sixteen  years  of  age,  and  seems 
to  have  been  descended  from  an  ancient,  honorable,  noble 
Eoman  family.  His  grandfather  was  a  presbyter  of  one  of 
the  churches  of  Britain,  and  his  father  was  a  deacon  of  the 
same  religious  denomination,  and  a  deciu'io  of  the  city  of 
Bennavem,  a  Eoman  civil  headquarters,  on  the  banks  of 
the  Clyde,  near  Dunbarton.  Dunbarton  arose  to  eminence 
and  subsequently  became  the  capital  of  the  kingdom  of 
Strathclyde,  afterward  memorable  for  its  surroundings, 
beleaguerments,  and  destruction  by  its  Anglo-Saxon  and 
Danish  intruders,  as  well  as  for  the  part  that  the  people 
basking  along  the  banks  of  the  Clyde,  the  Forth,  and 
throughout  the  adjoining  territories,  contributed  toward 
the  organization  of  the  kingdom  of  Scotland. 

A  Eoman  provincial  decurio  was  similar  to  a  councilor 
of  a  modern  city.  He  was  clothed  with  magisterial  au- 
thority, and  could  act  on  many  occasions  in  a  judicial  as- 
pect.    It  was  a  position  of  profit  and  honor,  and  reflected 


44  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

a  corresponding  distinction  on  the  holder  thereof  and  his 
family. 

There  was  no  reason  for  its  being  incompatible  with 
that  of  a  deacon  of  the  Christian  church.  Originally  dea- 
cons were  appointed  from  the  circumstances  of  the  occa- 
sion, not  to  be  clergymen,  but  to  serve  tables  for  the  poor 
at  Jerusalem.  It  was  a  temporal  and  not  a  spiritual  office 
during  the  days  of  the  Apostles.  Gradually  it  grew  to  be  a 
spiritual  calling ;  just  as  the  cardinals  were  first  appointed 
at  Rome,  dui'ing  a  plague,  to  bury  the  dead,  and  subsequent- 
ly increased  to  such  importance  as  to  become  princes  of  the 
church,  by  whom  the  popes  were  to  be  chosen.  All  clergy- 
men in  primitive  times,  like  Paul,  supported  themselves 
with  the  labors  of  their  own  hands.  They  could  be 
lawyers  or  judges,  mechanics  or  laborers,  and  still  be 
clergymen. 

The  mother  of  this  youth  was  also  a  remarkable,  strong- 
minded  woman.  She  was  Conehessa,  a  sister  of  the  cele- 
brated Martin  of  Tours,  who  died  in  a.d.  397  and  whose 
fame  has  outlived  his  detractors  and  persecutors. 

One  brother,  named  Sananas,  also  a  deacon,  and  five 
sisters,  known  as  Lupita,  Tigris,  Liemania,  Dararca,  and 
Sanena,  composed  with  his  father  and  mother  the  house- 
hold family  of  this  youth. 

In  those  days  raids  on  Britain  and  other  countries  for 
capturing  booty,  plunder,  and  robbery  were  a  part  of  the 
business  of  savage  tribes.  To  oppress  the  weak  and  en- 
slave the  innocent  were  not  uncommon  transactions. 
Noble  and  ignoble  shared  the  same  common  catastrophe. 
Neither  age  nor  sex  nor  beauty  formed  a  barricade  against 


IRELAND'S  ANCIENT  INHABITANTS.  45 

such  results.  Might  ever  and  anon  overruled  right  in  such 
forays ;  and  the  ruder,  the  more  ferocious  and  savage  the 
assailants,  the  more  victorious  they  became  over  their 
more  refined  and  vanquished  opponents. 

On  returning  to  Ireland,  the  Scots  sold  their  captives 
respectively  to  several  masters.  Succathus  Magonius  was 
sold  among  others  to  a  royal  chief  named  Milcho  who  re- 
sided at  Sliemish,  near  Ballymena,  in  the  county  of  Antrim, 
where  is  a  townland  stiU  known  as  BaUyligpatrick ;  and 
during  six  years  he  served  his  master  in  a  menial  capac- 
ity faithfully  and  conscientiously. 

While  from  his  earliest  recollection  he  had  spoken  the 
Latinized  British  language,  he  now  became  acquainted 
■with  a  different  tongue  which  was  spoken  in  Ireland.  It 
was  called  the  Celtic.  It  was  the  language  of  music, 
poetry,  and  eloquence.  It  was  the  embodiment  of  the 
sublime  and  the  beautiful. 

For  six  years  he  heard  this  language  spoken.  It  became 
a  part  of  his  nature  and  the  expression  of  his  thoughts.  It 
captivated  his  mind.  He  loved  its  sweet  accents.  He  be- 
came a  master  of  its  utterance  and  an  eloquent  delineator 
of  its  verbiage ;  which  in  subsequent  years  rendered  his 
mission  to  the  Scottish  people  successful. 

His  Birth. 

Several  dates  are  assigned  to  the  birthday  of  our  captive. 
By  William  of  Malmesbury,  Adam  Dormerheim,  John  of 
Glastonbury,  Alfred  Creasey,  Stoneyhm-st,  and  Probas,  he 
was  born  in  a.d.  361 ;  while  by  Henry  Marleburgh  it  oc- 


46  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

curved  in  a.d.  376;  by  Joceliu,  in  370;  by  Florence,  Usher, 
Rev.  John  Lynch,  and  the  Book  of  Sligo,  in  372  or  373. 

His  Escape  from  Bondage. 

During  the  time  spent  in  servitude  two  leading  thoughts 
arose  before  his  mind  uninterruptedly — that  of  father, 
mother,  brothers  and  sisters,  home  and  friends ;  and  that 
of  the  Supreme  Being  and  his  relations  to  the  Triune  Maj- 
esty in  the  heavens. 

At  last  he  escaped  and  was  enabled  to  return  to  the 
home  of  his  youth,  where  he  was  received  with  the  fondest 
enthusiasm  by  his  family  and  friends. 

His  Ministerial  Studies. 

These  were  doubtless  conducted  at  his  home.  In  a 
former  part  it  has  been  stated  that  the  condition  of  educa- 
tion in  Britain  under  the  Romans  was  of  a  superior  order. 
An  institution  wherein  Latin,  Greek,  the  British  language, 
arts,  and  sciences  were  taught,  was  at  the  home  of  Patrick's 
youth.  He  had  thus  ample  opportunity  for  preparing 
himself  for  professional  life. 

It  was  customary  in  those  times  among  those  of  Oriental 
and  Latin  origin  on  adopting  a  new  profession  to  assume 
a  corresponding  name.  So  this  young  student,  in  select- 
ing the  profession  of  the  ministerial  calling,  had  a  similar 
privilege  allowed  him ;  and  being  descended  from  the  pa- 
trician order  of  ancient  Rome,  he  chose  a  name  derived 
from  it  to  designate  his  calling,  and  hence  he  was  styled 
Patricius,  which  in  English  means  Patrick. 


IRELAND'S  ANCIENT  INHABITANTS.  47 

Like  the  Apostle  of  the  Geutiles,  who  heard  a  man  from 
Macedonia  calling  him  to  come  over  and  help  them,  so 
Patrick  seemed  to  think  that  he  heard  the  voice  of  the 
Irish  calling  on  him  for  similar  aid.     There  is  a  wonderful 
mental  and  spiritual  likeness  between  Paul  and  Patrick. 
Both  were  men  of  independent  thought,  purpose,  and  ac- 
tion.    Both  were  profoundly  acquainted  with  the  sacred 
Scriptures.      Both  were  unmarried    and   yet   advocated 
the  right  of  the  ministry  to  marry.     Both  believed  in 
the  efficacy  of  free  sovereign  grace,  the  atonement  made 
by  Christ,   justification  by   faith,   the    adoption   of  the 
children  of  God,  salvation  through  the  shed  blood  and 
living  intercession  of  Christ,  and  the  absolute  sovereignty 
of  the  supreme  Head,  the  great  High  Priest,  and  the  su- 
preme mover  of  human  forces  in  favor  of  whatever  tends 
to  noble  thoughts,  correct  principles,  true  conditions,  and 
unconditional  salvation. 

Thus  prepared  for  his  future  career,  there  was  no  un- 
certain statement  made  by  him  about  his  intended  home. 
He  left  his  family,  wealth,  ease,  pleasure,  friends,  and 
country  for  Ireland,  where  death,  privations,  poverty,  and 
hunger  were  no  uncommon  surroundings. 

Patrick  in  Ireland. 

After  completing  his  work  of  preparation  for  the  sacred 
ministry  and  his  mission,  he  passed  over  to  Ireland  about 
the  year  432 ;  and  as  he  was  by  his  previous  stay  in  that 
country  rendered  able  to  address  the  people  in  their  own 
language,  his  success  as  a  missionary  surpassed  his  expec- 


48  IRELAND:    ITS   CHRISTIANITY  AXD  LEARNING. 

tation.  Wherever  he  went  a  new  and  undefined  interest 
was  created  by  his  sermons.  His  words  seemed  clothed 
with  an  indescribable  magnetic  eloquence  which  not  only 
attracted  his  audience  but  enforced  the  truth  of  his  teach- 
ings upon  their  hearts  and  affections.  The  sacred  Scrip- 
tures were  his  study  by  day  and  his  meditation  by  night. 
His  sympathetic  style  of  address  attracted  the  attention 
of  all  who  heard  him. 

Patrick^s  Biblical  Teachings. 

The  life  and  labors  of  such  a  man  cannot  be  easily  ap- 
preciated by  those  of  the  present  age.  We  are  to  remem- 
ber that  when  he  commenced  his  missionary  labors  Ireland 
was  a  land  foreign  to  the  Roman  empire,  and  was  withal 
not  only  pagan  in  religion,  but  barbarous  and  uncivilized. 
The  chief  thought  in  the  minds  of  the  Irish  was  plunder, 
murder,  revenge,  and  cruelties.  For  centuries  they  had 
been  accustomed  to  make  predatory  invasions  of  Britain, 
Gaul,  and  other  countries.  Their  enmity  against  the  Ro- 
mans in  Britain  was  indomitable.  For  a  time  they  seized 
the  country,  which  required  the  utmost  effort  of  Theo- 
dosius  the  Great  to  repel  them. 

The  success  of  Patrick  arose  partly  from  his  ability  to 
address  his  hearers  in  their  own  vernacular,  which  he  ac- 
quired during  his  former  servitude,  and  also  from  his 
fervency,  devotion,  and  piety,  which  gave  him  command- 
ing influence  with  all  with  whom  he  came  in  contact.  His 
acquaintance  with  the  sacred  Scriptures  was  marvelous  in 
an  age  when  printing  was  unknown.     In  his  Confession, 


IRELAND'S  ANCIENT  INHABITANTS.  49 

and  letter  to  Coroticus,  his  biblical  quotations  are  quite 
numerous.  They  include  sixty-one  from  the  Old  Testa- 
ment and  one  hundred  and  thirty  from  the  New  Testa- 
ment, ranging  over  the  one  from  Genesis  to  Malachi  and 
over  the  other  from  the  Gospel  of  Matthew  to  the  Book  of 
Eevelation,  as  follows:  there  are  two  from  Genesis,  two 
from  Exodus,  one  from  Leviticus,  one  from  Deuteronomy, 
one  from  1  Samuel,  three  from  2  Samuel,  two  from  2 
Kings,  one  from  2  Chronicles,  one  from  Job,  twenty-three 
from  the  Psalms,  four  from  Proverbs,  eight  from  Isaiah, 
four  from  Jeremiah,  two  from  Hosea,  one  from  Joel,  one 
from  Amos,  one  from  Habakkuk,  and  three  from  Malachi ; 
while  there  are  seventeen  fi'om  the  Gospel  of  Matthew, 
fourteen  from  Mark,  eight  from  John,  thirteen  from  the 
Acts  of  the  Apostles,  twenty-two  from  Eomans,  four  from 
1  Corinthians,  nine  from  2  Corinthians,  five  from  Gala- 
tians,  four  from  Ephesians,  one  from  Philippians,  two 
from  Colossians,  two  from  1  Thessaloniaus,  four  from  2 
Thessalonians,  one  from  1  Timothy,  two  from  2  Timothy, 
one  from  Titus,  two  from  Hebrews,  one  from  James, 
seven  from  1  Peter,  five  from  1  John,  two  from  Jude,  and 
seven  from  Revelation.  "With  such  an  array  of  armor  of 
his  divine  Master  he  could  not  have  been  otherwise  than 
successful. 

Patrick's  Conversion  and  Creed. 

His  visit  to  Tara  and  the  other  parts  of  Ireland  showed 
a  confidence  in  a  higher  Power  than  himself.  His  Hymn, 
composed  before  his  meeting  with  King  Laoghaire,  ex- 
hibits an  unflinching  faith   in   the   Supreme  Being,  the 


50  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

divine  Master,  and  the  Holy  Spirit.  There  is  no  doubt- 
ful tone  in  his  invocation,  there  is  no  uncertain  statement 
about  his  belief.  The  sacred  Thi-ee  in  One  are  presented 
in  sublime  terms.  His  life  was  spent  in  the  service  of  his 
divine  Master  without  earthly  reward,  from  the  pure  love 
of  the  souls  of  the  people.  Eight  years  before  his 
death,  he  is  said  to  have  founded  a  monastery  and  church 
at  Armagh  which  subsequently  became  distinguished  in 
history. 

By  some  his  education  has  been  depreciated.  If,  how- 
ever, the  times  and  circumstances  in  which  he  lived,  and 
during  which  he  was  preparing  for  his  missionary  coui'se, 
be  duly  considei-ed,  his  attainments  will  not  fail  in  com- 
parison with  those  of  his  critics ;  for  it  is  doubtful,  if  they 
were  required  to  express  their  thoughts  in  Latin,  that 
their  grammatical  structui'e  would  surpass  his  composi- 
tion as  set  forth  in  his  writings.  His  success  in  the  con- 
version of  so  many  of  the  Irish,  in  founding  so  many 
churches,  and  in  ordaining  so  many  bishops  as  their 
pastors,  discloses  a  will,  an  energy,  a  labor,  a  persever- 
ance, an  intelligence,  and  a  mental  and  intellectual  power 
which  surpass  the  utmost  bounds  of  human  imagination. 

The  conversion  of  the  Irish  people  was  by  no  means  an 
easy  undertaking.  They  were  not  under  a  civilized  gov- 
ernment. While  there  was  one  chief  king  and  four  other 
provincial  kings,  there  were  upward  of  three  hundred 
chiefs  who  exercised  an  important  influence  and  had  to  be 
approached  in  terms  becoming  their  respective  positions. 

Each  chief  held  the  mastery  over  his  clan.  The  people 
of  one  elan  oftentimes  made  war  upon  those  of  another. 


IRELAND'S  ANCIENT  INHABITANTS. 


51 


Even  should  the  people  of  one  clan  be  brought  under  the 
influence  of  the  gospel,  Patrick  had  to  conciliate  the  chief 
of  the  next  before  being  permitted  to  missionate  among 
his  people.  Thus  king  after  king  and  chief  after  chief  had 
to  be  reconciled  to  the  teachings  of  the  gospel  before  their 
people  could  be  approached ;  but  when  a  king  or  a  chief 
once  became  a  believer  and  was  baptized,  all  his  people 
were  ordered  to  be  baptized  likewise.  The  king  or  chief 
was  the  important  character  to  convert,  for  when  that  was 
done  the  people  were  compelled  to  follow.  Such  a  coui-se 
accounts  for  the  large  numbers  of  people  said  to  have  been 
baptized  in  the  course  of  a  day  in  ancient  times  among 
the  barbarians  of  France,  after  their  king  was  converted 
to  the  Christian  faith. 

A  question  arises :  By  whom  was  Patrick  commissioned 
to  convert  the  Scots  of  Ireland  ?  There  is  no  mention  of 
his  name  or  country  or  mission  in  the  annals  of  the  Ro- 
man church  of  that  time.  The  Bishop  of  Rome  was  not 
acquainted  with  him.  In  432  Prosper  Aquitanus  was  no- 
tary of  the  Roman  see  and  author  of  the  Annals  of  the 
Roman  church,  but  no  mention  is  made  therein  of  Patrick 
or  his  mission.  The  Venerable  Bede,  in  his  chronicle  of 
history,  in  672,  is  silent  about  him.  Baronius  is  also  ret- 
icent. As  his  name  is  not  mentioned  by  either  Aqui- 
tanus, or  Bede,  or  Baronius,  or  by  any  other  contemporary 
Roman  Catholic  historian,  it  follows  that  he  was  unknown 
to  them  and  had  no  connection  with  their  church. 

The  creed  of  Patrick  forms  an  orthodox  faith,  whose 
purity  is  beyond  the  shadow  of  doubt.  It  is  simply  ex- 
pressed, but  magnificent  in  thought,  and  is  as  follows : 


52  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

"  There  is  no  other  God  besides  God  the  Father,  and  his 
Son  Jesus  Christ,  whom  we  confess  to  have  been  from 
everlasting  with  the  Father,  and  who  was  begotten  before 
all  things,  and  by  whom  aU  things  were  made,  visible  and 
invisible,  and  who  was  made  man,  and  overcame  death, 
and  ascended  into  heaven  to  the  Father.  And  God  gave 
unto  him  aU  power  over  eveiy  name  in  heaven  and  on 
earth,  that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord  and  God.  We  believe  in  him,  and  expect  that  he 
will  come  again  to  judge  the  quick  and  the  dead,  and  will 
render  to  every  man  according  to  his  works ;  and  he  has 
poured  out  abundantly  the  gift  of  the  Holy  Ghost,  the 
judge  of  immortality,  who  maketh  us  believe  and  obey, 
and  to  be  sons  of  God  the  Father,  and  to  be  fellow-heirs 
of  Christ,  whom  we  confess ;  and  we  adore  one  God  in 
Trinity  of  the  sacred  name." 

Patrich^s  Writings. 

The  first  is  his  Hymn,  said  to  have  been  composed 
when  he  and  his  followers  were  intending  to  visit  the 
king  at  Tara. 

The  second  is  his  Confession,  wi-itten  at  the  close  of  his 
life. 

The  third  is  an  epistle  addressed  to  Coroticus,  a  Welsh 
chief. 

In  aU  these  compositions  the  sacred  Scriptures  are  his 
guide.  He  relies  upon  no  human  authority.  He  proclaims 
himself,  like  another  Paul,  influenced  only  by  divine  im- 
pulse to  return  as  a  missionary  to  Ireland. 


IRELAND'S  ANCIENT  INHABITANTS.  53 

He  gives  no  human  or  ecclesiastical  authority  for  his 
commission  to  preach  the  gospel  in  Ireland. 

The  pope  is  not  mentioned.  The  Virgin  Mary  is  not 
referred  to.  The  Mass  is  not  presented.  Purgatory, 
transubstantiation,  kneeling  before  the  host,  bowing  at 
the  name  of  Jesus,  prayers  for  the  dead,  are  not  men- 
tioned. Saints,  angels,  images,  and  pictures  are  not  re- 
ferred to. 

His  chief  theme  is  Christ's  blood  shed  for  sinners,  God's 
love,  the  Spii'it's  influence,  all  set  forth  without  resei've, 
and  based  upon  statements  and  proofs  from  the  sacred 
Scriptures. 

The  following  are  the  only  genuine  writings  of  this  dis- 
tinguished missionaiy,  which  are  submitted  for  a  careful, 
candid  examination  of  their  nature,  character,  doctrine, 
and  thought ;  they  unconditionally  set  forth  fully  his  the- 
ological sentiments,  which  are  in  entire  harmony  with  the 
orthodox  views  of  the  Oriental  churches  of  that  age,  and 
with  the  sentiments  of  the  Christian  fathers  heretofore 
presented  as  to  the  value,  importance,  and  immediate 
worth  of  the  sacred  Scriptures  as  the  basis  and  gi'ound  of 
faith,  as  well  as  with  the  sentiments  of  evangelical  Chris- 
tendom : 

Patrick's  Hymn. 
{Patricii  Canticum  Scotticum,  a.d.  440.) 

1. 

"  I  bind  myself  to-day. 

The  strong  power  of  an  invocation  of  the  Trinity, 
The  faith  of  the  Trinity  in  Unity, 
The  Creator  of  the  elements. 


5^  IRELAND:    ITS  CHRISTIANITY  AND  LEARNING. 


"  I  bind  myself  to-day. 

The  power  of  the  incarnation  of  Christ,  with  that  of 

his  baptism, 
The  power  of  the  crucifixion,  with  that  of  his  burial. 
The  power  of  the  resurrection,  with  the  ascension, 
The  power  of  the  coming  to  the  sentence  of  judgment. 

3. 

"  I  bind  myself  to-day. 

The  power  of  the  love  of  the  seraphim, 

In  obedience  to  angels  (in  the  service  of  archangels), 

In  the  hope  of  resurrection  unto  reward, 

In  the  prayers  of  the  noble  fathers, 

In  the  predictions  of  the  prophets. 

In  the  preaching  of  the  apostles. 

In  the  faith  of  confessors, 

In  the  purity  of  holy  virgins. 

4. 
"  I  bind  toy  self  to-day. 
The  power  of  Heaven, 

The  light  of  the  sun,  the  whiteness  of  the  snow, 
The  force  of  the  fire,  the  flashing  of  lightning, 
The  velocity  of  wind,  the  depth  of  the  sea, 
The  stability  of  the  earth,  the  hardness  of  rocks. 

5. 
"  I  bind  myself  to-day. 

The  power  of  God  to  guide  me,  * 

The  might  of  God  to  uphold  me,  the  wisdom  of  God 

to  teach  me. 
The  eye  of  God  to  watch  over  me,  the  ear  of  God  to 

hear  me, 
The  word  of  God  to  give  me  speech,  the  hand  of  God 

to  protect  me, 
The  way  of  God  to  prevent  me,  the  shield  of  God  to 

shelter  me, 


IRELAND'S  ANCIENT  INHABITANTS.  55 

The  love  of  God  to  defend  me,  against  the  snares  of 

the  demons, 
Against  the  temptations  of  vice,  agamst  the  lusts  ot 

nature. 
Against  every  man  who  meditates  injury  to  me, 
Whether  far  or  near,  with  few  or  many. 

6. 

"  I  have  set  around  me  all  these  powers 
Against  every  hostile  savage  power 
Directed  against  my  body  and  soul ; 
Against  the  incantations  of  false  prophets. 
Against  the  black  laws  of  heathenism, 
Against  the  false  heresy. 
Against  the  deceits  of  idolatry, 
Against  the  spells  of  women,  smiths,  and  Druids, 
Against  all  knowledge  which  bhnds  the  soul  of  man. 

7. 

"  Christ  protect  me  to-day 

Against  poison,  against  burning,  ^ 

Against  drowning,  against  wound. 
That  I  may  receive  abundant  reward. 

8. 

"  Christ  with  me,  Christ  before  me, 
Christ  behind  me,  Christ  within  me, 
Christ  beneath  me,  Christ  above  me, 
Christ  at  my  right  hand,  Christ  at  my  left, 
Christ  in  the  fort,  Christ  in  the  chariot-seat, 
Christ  in  the  poop. 


"  Christ  in  the  heart  of  every  man  who  thinks  of  me, 
Christ  in  the  mouth  of  every  man  who  speaks  of  me, 
Christ  in  every  eye  that  sees  me, 
Chi-ist  in  every  ear  that  hears  me. 


gg  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

10. 

"  I  bind  myself  to-day. 

The  strong  power  of  an  invocation  of  tlie  Trinity, 
The  faith  of  the  Trinity  in  Unity, 
The  Creator  of  (the  elements). 

11. 

"  Salvation  is  of  the  Lord, 
Salvation  is  of  the  Lord, 
Salvation  is  of  Christ. 
May  thy  salvation,  O  Lord,  be  ever  with  us." 

Confession  of  Patrick ;  from  Book  of  Armagh. 

I. 

"  1.  I,  Patrick,  a  sinner,  the  rudest  and  least  of  all  the 
faithful,  and  most  contemptible  to  very  many,  had  for  my 
father  Calpurnius,  a  deacon,  a  son  of  Potitus,  a  presbyter, 
•who  dwelt  in  village  of  Bennavem  Tabernise,  for  he  had  a 
small  farm  hard  by  the  place  where  I  was  taken  captive. 
I  was  then  nearly  sixteen  years  of  age.  I  did  not  know  the 
true  God ;  and  I  was  taken  to  Ireland  in  captivity  with  so 
many  thousand  men,  in  accordance  with  our  deserts,  be- 
cause we  departed  from  God,  and  we  kept  not  his  precepts, 
and  were  not  obedient  to  our  presbyter  who  admonished 
us  for  our  salvation. 

"  2.  And  the  Lord  brought  down  upon  us  the  wrath  of 
his  kingdom,  and  dispersed  us  among  many  nations,  even 
to  the  end  of  the  earth,  where  now  my  littleness  is  so  seen 
among  foreigners.  And  there  the  Lord  opened  (to  me) 
the  sense  of  my  unbelief,  that,  though  late,  I  might  re- 


IRELAND'S  ANCIENT  INHABITANTS.  57 

member  my  sins,  and  that  I  might  return  with  my  whole 
heart  to  the  Lord  my  God,  who  had  respect  to  my  humiUa- 
tion,  and  pitied  my  youth  and  ignorance,  and  took  cai-e  of 
me  before  I  knew  him  and  before  I  had  wisdom  or  could 
discern  between  good  and  evil,  and  protected  me,  and  com- 
forted me  as  a  father  does  a  son. 

"  3.  Wherefore  I  cannot  keep  silent — nor  is  it  indeed  ex- 
pedient (to  do  so) — concerning  such  great  benefits  and  such 
great  favor  as  the  Lord  has  vouchsafed  to  me  in  the  land 
of  my  captivity ;  because  this  is  oui*  recompense  (to  him), 
that  after  our  chastening  or  knowledge  of  God  we  should 
exalt  and  confess  his  wonderful  works  before  every  nation 
which  is  under  heaven. 

"4.  Because  there  is  no  other  God,  neither  ever  was, 
neither  before,  nor  shall  be  hereafter,  except  God  the 
Father,  unbegotten,  without  beginning ;  from  whom  is  all 
beginning ;  upholding  all  things,  as  we  have  said ;  and  his 
Son  Jesus  Christ,  whom  indeed,  with  the  Father,  we  tes- 
tify to  have  always  been,  before  the  origin  of  the  world, 
spiritually  with  the  Father;  and  an  inexplicable  manner 
begotten  before  all  beginning ;  and  by  himseK  were  made 
the  things  visible  and  invisible ;  and  was  made  man ;  (and) 
death  having  been  vanquished,  was  received  into  the  hea- 
vens to  the  Father.  And  he  has  given  to  him  all  power  in 
heaven,  on  earth,  and  under  the  earth,  that  every  tongue 
should  confess  to  him  that  Jesus  Christ  is  Lord  and  God, 
in  whom  we  believe,  and  expect  (his)  coming,  to  be  ere  long 
to  judge  of  the  living  and  of  the  dead,  who  will  render  to 
every  one  according  to  his  deeds.  And  he  has  poured 
upon  us  abundantly  the  Holy  Spirit,  a  gift  and  pledge  of 


58  IRELANT):    ITS   CBSISTIANITY  AND  LEARNING. 

immortality,  who  makes  the  faithful  and  obedient  to  be- 
come sons  of  God  and  joint  heirs  with  Christ ;  whom  we 
confess  and  adore — one  God  in  the  Holy  Trinity  of  the 
sacred  name. 

"  5.  For  he  himself  has  said  by  the  prophet,  '  Call  npon 
me  in  the  day  of  thy  tribulation,  and  I  will  deliver  thee, 
and  thou  shalt  magnify  me.'  And  again  he  said,  '  It  is 
honorable  to  reveal  and  confess  the  works  of  God.' 

"  6.  Although  I  am  in  many  respects  imperfect,  I  wish 
my  brethren  and  acquaintances  to  know  my  disposition, 
and  that  they  may  be  able  to  comprehend  the  wish  of  my 
soul.  I  am  not  ignorant  of  the  testimony  of  my  Lord, 
who  witnesses  in  the  psalm,  'Thou  shalt  destroy  those 
that  speak  a  lie.'  Again,  *  The  mouth  that  belieth  killeth 
the  soul.'  And  the  same  Lord  saith  in  the  gospel,  '  The 
idle  word  that  men  shall  speak  they  shall  render  an  ac- 
count for  in  the  day  of  judgment.'  Therefore  I  ought 
earnestly,  with  fear  and  trembling,  to  dread  this  sentence 
in  that  day,  when  no  one  shall  be  able  to  withdraw  himself 
or  to  hide,  but  when  we  all  together  shall  render  an  ac- 
count of  even  the  smallest  of  our  sins  before  the  tribunal 
of  the  Lord  Jesus  Christ. 

"  7.  Wherefore  I  thought  of  writing  long  ago,  but  hesi- 
tated even  till  now ;  because  I  feared  falling  into  the  tongue 
of  men ;  because  I  had  not  learned  like  others  who  have 
drunk  in,  in  the  best  manner,  both  law  and  sacred  litera- 
ture, in  lioth  ways  equally,  and  have  never  changed  their 
language  from  infancy,  but  have  always  added  more  to  its 
perfection.  For  our  language  and  speech  is  translated 
into  a  foreign  tongue. 


IRELAND'S  ANCIENT  INHABITANTS.  59 

"  8.  As  can  easily  be  proved  from  the  developments  of 
my  writings,  how  I  have  been  instructed  and  learned  in 
diction ;  because  the  wise  man  says,  '  For  by  the  tongue 
is  discerned  understanding  and  knowledge  and  the  teach- 
ings of  truth.'  But  what  avaUs  an  excuse,  (although)  ac- 
cording to  truth,  especially  when  accompanied  with  pre- 
sumption ?  Since,  indeed,  I  myself  now,  in  my  old  age, 
strive  after  what  I  did  not  learn  in  my  youth,  because 
they  prevented  me  from  learning  thoroughly  that  which  I 
had  read  through  before.  But  who  believes  me  although 
I  should  say  as  I  have  ah-eady  said  ?  When  a  youth,  nay 
almost  a  boy  in  words,  I  was  taken  captive,  before  I  knew 
what  I  ought  to  seek,  or  what  I  ought  to  aim  at,  or  what 
I  ought  to  avoid.  Hence  I  blush  to-day,  and  greatly  fear 
to  expose  my  unskilfulness,  because,  not  being  eloquent,  I 
cannot  express  myself  with  clearness  and  brevity,  nor 
even  as  the  spirit  moves,  and  the  mind  and  endowed  un- 
derstanding point  out. 

"  9.  But  if  it  had  been  granted  to  me,  even  as  to  others,  I 
would  not,  however,  be  silent,  because  of  the  recompense. 
And  if,  perhaps,  it  appears  to  some  that  I  put  myself  for- 
ward in  this  matter  with  my  ignorance  and  slower  tongue, 
it  is,  however,  written,  *  Stammering  tongues  shall  learn 
quickly  to  speak  peace.'  How  much  more  ought  we  to 
aim  at  this — we  who  are  the  epistle  of  Christ  for  salvation 
even  to  the  end  of  the  earth — and  if  not  eloquent,  yet 
powerful  and  very  strong— written  in  your  hearts,  not 
with  ink,  it  is  testified,  '  but  by  the  Spirit  of  the  living 
God'! 

"  10.  And  again  the  Spirit  testifies :  'And  husbandry  was 


60  IRELAND:    ITS   CBIilSTIANITF  AND   LEARNING. 

ordained  by  the  Most  High.'  Therefore  I,  first  a  rustic,  a 
fugitive,  unlearned,  indeed  not  knowing  how  to  pi'ovide 
for  the  future — but  I  know  this  most  certainly,  that  be- 
fore I  was  humbled  I  was  like  a  stone  lying  in  deep  mud ; 
and  he  who  is  mighty  came,  and  in  his  own  mercy  raised 
me  and  lifted  me  up,  and  placed  me  on  the  top  of  the  wall. 
And  hence  I  ought  loudly  to  cry  out,  to  return  also  some- 
thing to  the  Lord  for  his  so  great  benefits,  here  and  in 
eternity,  which  benefits  the  minds  of  men  cannot  esti- 
mate. But,  therefore,  be  ye  astonished,  both  great  and 
small,  who  fear  God.  And  ye  rhetoricians  who  do  not 
know  the  Lord,  hear  and  examine:  who  aroused  me,  a 
fool,  from  the  midst  of  those  who  apj^ear  to  be  wise,  and 
skilled  in  the  laws,  and  powerful  in  speech  and  in  every 
matter?  And  me — who  am  detested  by  this  world — he 
has  inspired  me  beyond  others  (if  indeed  I  be  such),  but 
on  condition  that  with  fear  and  reverence  and  without 
complaining  I  should  faithfully  serve  the  nation  to  which 
the  love  of  Christ  has  transferred  me,  and  given  me  for 
my  life,  if  I  should  be  worthy ;  and,  in  fine,  I  should  serve 
them  with  humility  and  truth. 

n, 

"  1.  In  the  measure,  therefore,  of  the  faith  of  the  Trin- 
ity, it  behooves  me  to  distinguish,  without  shrinking  from 
danger,  to  make  known  the  gift  of  God  and  his  evei'lasting 
consolation,  and  without  fear  to  spread  faithfully  every- 
where the  name  of  God,  in  order  that  even  after  my  death 
I  may  leave  it  as  a  bequest  to  my  brethren  and  to  my 


IRELAND'S  ANCIENT  INHABITANTS.  gl 

sons,  whom  I  have  baptized  in  the  Lord— so  many  thou- 
sand men.  And  I  was  not  worthy  nor  deserving  that  the 
Lord  should  grant  this  to  his  servant;  that  after  going 
through  afflictions  in  so  many  difficulties,  after  captivity, 
after  many  years,  he  should  grant  me  so  great  favor  among 
the  nation,  which  when  I  was  yet  in  my  youth  I  never 
hoped  for  nor  thought  of. 

"  2.  But  after  I  had  come  to  Ireland  I  daily  used  to  feed 
cattle,  and  I  prayed  frequently  during  the  day ;  the  love 
of  God  and  the  fear  of  him  increased  more  and  more,  and 
faith  became  stronger,  and  the  spirit  was  stirred ;  so  that 
I  used  in  one  day  I  said  about  a  hundred  prayers,  and  in 
the  night  nearly  the  same;  so. that  I  used  even  to  remain 
in  the  woods  and  in  the  mountains ;  before  daylight  I  used 
to  rise  to  prayer,  through  snow,  through  frost,  through 
rain,  and  felt  no  harm ;  nor  was  there  any  slothfulness  in 
me,  as  I  now  perceive,  because  the  spirit  was  then  fervent 
within  me. 

"  3.  And  there  indeed,  one  night  in  my  sleep,  I  heard  a 
voice  saying  unto  me, '  Thou  fastest  well ;  thou  shalt  soon 
go  to  thy  country.'  Again,  after  a  very  short  time,  I 
heard  a  response  saying  to  me,  'Behold,  thy  ship  is 
ready.'  And  it  was  not  near,  but  perhaps  two  hundred 
miles  away,  and  I  never  had  been  there,  nor  was  I  ac- 
quainted with  any  of  the  men  there. 

"  4.  After  this  I  took  flight,  and  left  the  man  with  whom 
I  had  been  six  years ;  and  I  calne  in  the  strength  of  the 
Lord,  who  directed  my  way  for  good ;  and  I  feared  nothing 
till  I  arrived  at  that  ship.  And  on  that  same  day  on  which 
I  arrived  the  ship  moved  out  of  its  place,  and  I  asked 


52  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

them  that  I  might  go  away  and  sail  with  them.  And 
it  displeased  the  captain,  and  he  answered  sharply,  with 
indignation,  '  Do  not  by  any  means  seek  to  go  with  us.' 
And  when  I  heard  this  I  separated  myself  from  them; 
and  they  began  to  say  to  me,  '  Come,  for  we  receive  you 
in  good  faith;  make  friendship  with  us  in  whatever 'way 
you  wish.'  And  in  that  day  I  accordingly  disdained  to 
make  friendship  with  them,  on  account  of  the  fear  of  God. 
But  in  very  deed  I  hoped  that  they  would  come  into  the 
faith  of  Jesus  Christ,  because  they  were  heathen ;  and  on 
account  of  this  I  clave  to  them.  And  we  sailed  imme- 
diately. 

"  5.  After  three  days  we  reached  laud,  and  for  twenty- 
eight  days  we  made  our  journey  through  a  desert.  And 
food  failed  them.  And  one  day  the  captain  began  to  say 
to  me,  '  Wliat,  0  Christian,  you  say  thy  God  is  great  and 
almighty ;  why,  therefore,  canst  thou  not  pray  for  us,  for 
we  are  perishing  with  hunger  ?  For  it  will  be  a  difficult 
matter  for  us  ever  again  to  see  any  human  being.'  But  I 
said  to  them  plainly,  'Turn  with  faith  to  the  Lord  my 
God,  to  whom  nothing  is  impossible,  that  he  may  send 
food  for  us  this  day  in  your  path,  even  till  you  are  satis- 
fied, for  it  abounds  everywhere  with  him.'  And  God  as- 
sisting, it  so  came  to  pass.  Behold,  a  herd  of  swine  ap- 
peared in  the  path  before  our  eyes,  and  (my  companions) 
killed  many  of  them,  and  remained  there  two  nights,  much 
refreshed.  And  their  do^  were  filled,  for  many  of  them 
had  fainted  and  were  left  half  dead  along  the  way.  And 
after  that  they  gave  the  greatest  thanks  to  God ;  and  I  was 
honored  in  their  eyes. 


IRELAND'S  ANCIENT  INHABITANTS.  63 

"  6.  From  that  day  forth  they  had  food  in  abundance. 
They  also  found  wild  honey,  and  offered  me  a  part  of  it. 
And  one  of  them  said,  '  It  has  been  offered"  in  sacrifice.' 
Thanks  to  God,  I  consequently  tasted  none  of  it.  But  the 
same  night  while  I  was  sleeping  and  Satan  greatly 
tempted  me,  in  a  way  which  I  shall  long  remember  as 
long  as  I  am  in  this  body.  And  he  fell  upon  me  like  a 
huge  rock,  and  I  had  no  power  in  my  limbs  save  that  it 
came  to  me  into  my  mind  that  I  should  call  out  '  Helias ' 
with  all  my  might,  and  in  that  moment  I  saw  the  sun  rise 
in  the  heaven ;  and  while  I  was  crying  out  '  Helias '  with 
all  my  might,  behold,  the  splendor  of  that  sun  fell  upon 
me  and  at  once  removed  the  weight  from  me.  And  I  be- 
lieve I  was  aided  by  Christ  my  Lord,  and  his  Spirit  was 
there  crying  for  me ;  and  I  hope  likewise  that  it  will  be 
thus  in  the  days  of  my  oppression,  as  the  Lord  says  in  the 
gospel,  '  It  is  not  you  that  speak,  but  the  Spirit  of  your 
Father  which  speaketh  in  you.' 


in. 

"1.  And  again  after  many  years  I  was  taken  captive 
once  more.  On  that  fii'st  night,  therefore,  I  remained 
with  them,  but  I  heard  a  divine  response  saying  to  me, 
'But  for  two  months  thou  shalt  be  with  them,'  which  ac- 
cordingly came  to  pass.  On  the  sixtieth  night  the  Lord 
delivered  me  out  of  their  hands. 

"  2.  Even  on  our  journey  he  provided  for  food  and  fire 
and  dry  weather  every  day,  till  on  the  fourteenth  day  we 
all  arrived.    As  I  stated  before,  we  pursued  our  journey 


64  IRELAND. ■   ITS   CHRISTIANITY  AND   LEARNING 

for  twenty-eight  days  through  the  desert,  and  the  very 
night  on  which  we  all  arrived  we  had  no  food  left. 

"  3.  And  again,  after  a  few  years,  I  was  in  the  Britains 
with  my  parents,  who  received  me  as  a  son,  and  earnestly 
besought  me  that  now,  at  least,  after  the  many  hardships 
I  had  endured,  I  would  never  leave  them  again.  And 
then  I  saw  indeed,  in  the  bosom  of  the  night,  a  man  com- 
ing as  it  were  from  Ireland,  Victorius  by  name,  with  in- 
numerable letters,  and  he  gave  one  of  them  to  me.  And 
I  read  the  beginning  of  the  letter  containing  '  The  Voice 
of  the  Irish.'  And  while  I  was  reading  aloud  the  begin- 
ning of  the  letter,  I  myself  thought  in  my  mind  that  I 
heard  the  voice  of  those  who  were  near  the  wood  of  Foclut, 
which  is  close  to  the  western  sea.  And  they  cried  out  thus 
as  if  with  one  voice :  '  We  entreat  thee,  holy  youth,  that 
thou  come  and  henceforth  walk  among  us.'  And  I  was 
deeply  moved  in  heart  and  could  read  no  farther,  and  so  I 
awoke.  Thanks  be  to  God  that  after  very  many  years  the 
Lord  granted  them  according  to  their  cry ! 

"And  on  another  night,  I  know  not — God  knows — 
whether  in  me  or  near  me,  with  almost  eloquent  words, 
which  I  heard  and  could  not  understand,  except  at  the 
end  of  the  speech,  one  spoke  as  follows:  'He  who  gave 
his  life  for  thee  is  he  who  speaks  in  thee,'  and  so  I  awoke 
full  of  joy.  And  again  I  saw  him  praying  in  me,  and  he 
was  as  it  were  within  my  body,  and  I  heard  above  me, 
that  is,  above  the  inner  man,  and  there  he  was  praying 
mightily  with  gi-oanings.  And  meanwhile  I  was  stupefied 
and  astonished,  and  pondered  who  it  could  be  that  was 
praying  in  me.     But  at  the  end  of  the  prayer  he  so  spokfe  as 


IRELAND'S  ANCIENT  INHABITANTS.  65 

if  he  were  the  Spirit.  And  I  awoke  and  remembered  that 
the  Apostle  said,  '  The  Spirit  helps  the  infirmities  of  our 
prayers.  For  we  know  not  what  we  should  pray  for  as 
we  ought,  but  the  Spirit  himself  asketh  for  us  with  un- 
speakable groanings  which  cannot  be  expressed  in  words.' 
And  again,  '  The  Loi-d  is  our  Advocate  and  prays  for  us.' 

"  4,  I  saw  in  a  vision  of  the  night  a  writing  against  me, 
without  honor.  And  at  the  same  time  I  heard  a  response 
saying  to  me,  '  We  have  seen  with  displeasure  the  face  of 
the  designate  with  his  name  stripped.'  He  did  not  say, 
'  You  have  seen  with  displeasure,'  but  '  We  have  seen  with 
displeasure,'  as  if  he  had  joined  himseK  to  me,  as  he  had 
said,  'He  that  toucheth  you  is  as  he  that  toucheth  the 
apple  of  mine  eye.'  Therefore  I  give  thanks  to  him  who 
comforted  me-in  all  things,  that  he  did  not  hinder  me  from 
the  journey  which  I  had  resolved,  and  also  from  the  word 
which  I  had  learned  from  Christ  my  Lord.  But  the  more 
from  that  time  I  felt  in  myself  no  Uttle  power,  and  my 
faith  was  approved  before  God  and  men. 

"  5.  But  on  this  account  I  boldly  assert  that  my  con- 
science does  not  reprove  now  or  for  the  future.  '  Grod  is 
my  witness '  that  I  have  not  lied  in  the  statements  that  I 
have  made  to  you. 

IV. 

"  1.  But  it  would  be  long  to  relate  all  my  labor  in  details, 
or  even  in  part.  Briefly,  I  may  tell  how  the  most  holy 
God  often  delivered  me  from  slavery,  and  from  twelve 
dangers  by  which  my  life  was  imperiled,  besides  many 
snares  and   things   I  cannot    express  in  words,  neither 


(56  IRELAND:   ITS   CHUISTIANITY  AND   LEAUNING. 

would  I  give  trouble  to  my  readers.     But  there  is  God  the 
Author,  who  knew  all  things  before  they  came  to  pass. 

"  2.  For  I  am  greatly  debtor  to  God,  who  has  bestowed 
on  me  such  grace  that  many  people  through  me  should  be 
born  again  to  God,  and  that  everywhere  clergy  should  be 
set  apart  for  a  people  newly  coming  to  the  faith,  whom 
the  Lord  took  from  the  ends  of  the  earth,  as  he  had 
promised  of  old  by  his  prophets:  'To  thee  the  Gentiles 
will  come  and  say,  As  our  fathers  made  false  idols,  and 
there  is  no  profit  in  them.'  Again:  'I  have  set  thee  to 
be  a  light  to  the  Gentiles,  that  thou  mayest  be  for  salva- 
tion unto  the  uttermost  parts  of  the  earth.'  And  there  I 
am  willing  to  wait  the  promise  of  him  who  never  fails,  as 
he  promises  in  the  gospel:  'They  shall  come  from  the 
east  and  the  west,  and  shall  sit  down  with  Abraham, 
Isaac,  and  Jacob,'  as  we  believe  that  believers  shall  come 
from  all  the  world. 

"  3.  Therefore  it  becomes  us  to  fish  well  and  diligently, 
as  the  Lord  premonishes  and  teaches,  saying:  'Come  ye 
after  me,  and  I  will  make  you  fishers  of  men.'  And  again 
he  says  by  the  prophets :  '  Behold,  I  send  my  fishers  and 
hunters,  saith  the  Lord.'  Therefore  it  is  very  necessary 
to  spread  our  nets,  so  that  a  copious  multitude  and  crowd 
may  be  taken  for  God,  and  that  everywhere  there  may  be 
clergy  who  shall  baptize  and  exhort  a  people  needy  and 
anxious,  as  the  Lord  admonishes  and  teaches  in  the  gos- 
pel, saying:  'Going,  therefore,  teach  ye  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Spirit — even  to  the  end  of  the  age.' 
Again :  *  Going  into  the  whole  world,  preach  the  gospel  to 


IRELAND'S  ANCIENT  INHABITANTS.  67 

eveiy  creature.     He  that  believeth  and  is  baptized  shall 
be  saved,  but  he  that  believeth  not  shall  be  condemned.' 

"  4.  Whence,  then,  has  it  come  to  pass  that  in  Ireland 
they  who  never  had  any  knowledge,  and  until  now  have 
only  worshiped  idols  and  unclean  things,  have  lately  Ije- 
come  a  people  of  the  Lord,  and  are  called  the  sons  of  God? 
Sons  of  the  Scots  and  daughters  of  chieftains  are  seen  to 
be  monks  and  virgins  of  Christ.  God  is  mighty,  and  may 
he  grant  to  me  that  in  the  future  I  may  spend  myself  for 
your  souls !  Behold,  I  call  God  to  witness  upon  my  soul 
that  I  lie  not ;  neither  that  you  may  have  occasion,  nor 
because  I  hope  for  honor  from  any  man.  Sufficient  to  me 
is  honor  which  is  not  belied.  But  I  see  that  now  I  am 
exalted  by  the  Lord  above  measure  in  the  present  age ; 
and  I  was  not  worthy  nor  deserving  that  he  should  aid 
me  in  this,  since  I  know  that  poverty  and  calamity  suit 
me  better  than  riches  and  luxuries.  But  Christ  the  Lord 
was  poor  for  us. 

"  5.  But  I,  poor  and  miserable,  even  if  I  wished  for  riches, 
yet  have  them  not,  neither  do  I  judge  my  own  self,  be- 
cause I  daily  expect  either  murder,  or  to  be  circumvented, 
or  to  be  reduced  to  slavery,  or  mishap  of  some  kind. 

"  6.  But  I  beg  of  those  who  believe  and  fear  God,  who 
ever  shall  deign  to  look  or  receive  this  wi-iting,  which  Pat- 
rick, the  sinner,  unlearned  indeed,  has  written  in  Ireland, 
that  no  one  may  ever  say,  if  I  have  done  or  demonstrated 
anything  according  to  the  will  of  God,  however  little,  that 
it  was  my  ignorance  (which  did  it).  But  judge  ye,  and  let 
it  be  most  truly  believed  that  it  has  been  the  gift  of  God, 
And  this  is  my  Confession  before  I  die." 


68  IRELAJfD:  ITS  CHRISTIANITY  AND  LEARNING. 

Patrich^s  Epistle  to  Coroticus. 

"  1.  I,  Patrick,  a  sinner,  unlearned,  declare  indeed  that  I 
have  been  appointed  a  bishop  in  Ireland ;  I  most  certainly 
believe  that  from  God  I  have  received  what  I  am.  I  dwell 
thus  among  barbarians,  a  proselyte  and  an  exile,  on  ac- 
count of  the  love  of  God.  He  is  witness  that  it  is  so.  Not 
because  I  desired  to  pour  out  anything  from  my  mouth 
so  harsh  and  severe,  but  I  am  compelled,  stirred  up  by 
zeal  for  God  and  for  the  truth  of  Christ,  for  the  love  of 
my  neighbors  and  sons,  for  whom  I  have  abandoned 
countiy  and  parents,  and  my  soul,  even  unto  death,  if  I 
be  worthy  (of  such  honor).  I  have  vowed  to  my  God  to 
teach  the  peoples,  although  I  be  despised  by  some. 

"  2.  With  my  own  hand  I  have  written  and  composed 
these  words,  to  be  given  and  handed  to  the  soldiers,  to  be 
sent  to  Coroticus — I  do  not  say,  to  my  fellow-citizens,  and 
to  the  citizens  of  the  Eoman  saints,  but  to  the  citizens  of 
demons,  on  account  of  their  own  evil  deeds,  companions 
of  the  Scots  and  apostate  Picts,  who  stain  themselves 
bloody  with  the  blood  of  innocent  Christians  whom  I  have 
begotten  without  number  and  have  confirmed  in  Christ. 

"3.  On  the  day  after  that  on  which  (these  Christians) 
■were  anointed  neophytes  in  white  robes,  while  it  was  yet 
glistening  on  their  foreheads,  they  were  cruelly  massacred 
and  slaughtered  with  the  sword  by  those  above  mentioned. 
And  I  sent  a  letter  with  a  holy  presbyter,  whom  I  taught 
from  his  infancy,  with  other  clergy,  begging  them  that 
they  would  restore  to  us  some  of  the  plunder,  or  of  the 
baptized  captives  whom  they  took ;  but  they  laughed  at 


IRELAND'S  ANCIENT  INHA'BITANTS.  69 

them.  Therefore  I  do  not  know  what  I  should  lament 
for  the  more,  whether  those  who  were  slain,  or  those 
whom  they  captured,  or  those  whom  the  devil  has  gi'ie- 
vously  ensnared  with  the  everlasting  pain  of  Gehenna,  for 
they  will  be  chained  together  with  him ;  for,  indeed,  he 
who  commits  sin  is  a  slave,  and  is  termed  a  son  of  the 
devil. 

"  4.  "Wherefore  let  every  man  fearing  God  know  that 
they  (soldiers)  are  aliens  from  me,  and  from  Christ  my 
God,  for  whom  I  discharge  an  embassage — patricides, 
fratricides,  ravening*  wolves  devouring  the  people  of  the 
Lord  as  the  food  of  bread.  As  he  says,  'The  ungodly 
have  dissipated  thy  law,  Lord.'  Since  in  these  last  times 
Ireland  has  been  most  excellently  and  auspiciously  planted 
and  instructed  by  the  favor  of  God,  I  do  not  use  up  (other 
men's  labors,  but)  I  have  a  part  with  those  whom  he  hath 
called  and  predestined  to  preach  the  gospel  amid  no  small 
persecutions,  even  to  the  end  of  the  earth ;  although  the 
enemy  envies  us,  by  the  tyranny  of  Coroticus,  who  fears 
not  God  nor  his  presbyters  whom  he  hath  chosen,  and 
committeth  to  them  the  greatest,  divine,  sublime  power, 
'  Whom  they  bind  upon  the  earth,  they  are  Iwund  also  in 
heaven.' 

"  5.  I  therefore  earnestly  beseech  (you)  who  are  holy  and 
humble  in  heart  not  to  flatter  such  persons,  nor  to  take 
food  and  drink  with  them,  nor  to  deem  it  right  to  take 
their  alms,  until  they  rigorously  do  penance  with  tears 
poured  forth,  and  make  satisfaction  to  God,  and  liberate 
the  servants  of  God,  and  the  baptized  handmaidens  of 
Christ,  for  whom  he  was  put  to  death  and  crucified. 


70  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

"6.  The  Most  High  reprobates  the  gifts  of  the  wicked. 
He  that  offereth  sacrifice  of  the  goods  of  the  poor  is  as  one 
that  sacrifieeth  the  son  in  the  presence  of  his  fatlier. 
'The  riches,'  he  says,  'which  he  will  collect  unjustly 
shall  be  vomited  from  his  belly ;  the  angel  of  death  shall 
drag  him  off,  the  fury  of  the  dragons  shall  assail  him,  the 
inextinguishable  fire  shall  devour  him.  And  therefore, 
woe  unto  those  who  fill  themselves  with  things  which  are 
not  their  own ; '  or  '  what  doth  it  profit  a  man,  if  he  gain 
the  whole  world,  and  suffer  the  loss  of  his  own  soul.' 

"  7.  It  were  long  to  discuss  (texts)  one  by  one,  or  to  run 
through  the  whole  law  to  select  testimonies  concerning 
such  cupidity.  Avarice  is  a  deadly  sin :  '  Thou  shalt  not 
covet  thy  neighbor's  goods.'  'Thou  shalt  not  kill'  A 
murderer  cannot  be  with  Christ.  '  Whosoever  hateth  his 
brother  is  termed  a  murderer,'  or,  '  He  who  loveth  not  his 
brother  abideth  in  death.'  How  much  more  guilty  is  he 
who  hath  stained  his  hands  with  the  blood  of  the  sons  of 
God — whom  he  lately  acquired  in  the  ends  of  the  earth,  by 
the  exhortation  of  our  littleness  ! 

"  8.  Was  it  indeed  without  God,  or  according  to  the  flesh, 
that  I  came  to  Ireland?  Who  compelled  me?  I  was 
bound  by  the  Spirit  not  to  see  again  any  of  my  kindred. 
Do  not  I  love  pious  compassion,  because  I  act  (thus)  to- 
ward that  nation  which  once  took  me  captive  and  laid 
waste  the  servants  and  handmaidens  of  my  father's  house  ? 
I  was  a  free  man,  according  to  the  flesh ;  I  was  born  of  a 
father  who  was  a  decurio.  For  I  bartered  my  noble  birth 
— I  do  not  blush  to  regi-et  it — for  the  benefit  of  others. 
In  fine,  I  am  a  servant  of  Christ,  (given  over)  to  a  foreign 


IRELAND'S  ANCIENT  INHABITANTS.  71 

nation,  on  account  of  the  ineffable  gloiy  of  that  perennial 
life  which  is  in  Christ  Jesus  our  Lord.  And  if  my  own 
friends  do  not  acknowledge  me — 'A  prophet  hath  not 
honor  in  his  own  country.' 

"  9.  Perhaps  (they  think)  we  are  not  of  the  one  sheep- 
fold  nor  have  the  one  God  as  Father.  As  he  says, '  He  that 
not  with  me  is  against  me ;  and  what  gathereth  not  with 
me  seattereth.'  It  is  not  fitting  that  one  destroys,  an- 
other builds.  I  do  not  seek  those  things  which  are  my 
own. 

"  10.  Not  my  grace,  but  God,  indeed,  hath  put  this  de- 
sire into  my  heart,  that  I  should  be  one  of  the  hunters 
and  fishers  whom  of  old  God  promised  before  the  last  day. 
I  am  envied.  What  shall  I  do.  Lord  1  I  am  greatly  despised. 
Behold,  thy  sheep  are  torn  around  me,  and  are  plundered 
even  by  the  above-mentioned  robbers,  by  the  order  of 
Coroticus,  with  hostile  mind.  Far  from  the  love  of  God 
is  the  betrayal  of  the  Christians  into  the  hands  of  the 
Scots  and  Picts.  Ravening  wolves  have  swallowed  up 
the  flock  of  the  Lord,  which  eveiywhere  in  Ireland  was 
increasing  with  the  greatest  diligence,  and  the  sons  of  the 
Scots  and  the  daughters  of  princes  are  monks  and  virgins 
(in  numbers)  I  cannot  enumerate.  Wherefore  the  injury 
done  to  the  righteous  will  not  give  thee  pleasure  here,  nor 
will  it  ever  give  thee  pleasure  in  the  regions  below. 

"  11.  Which  of  the  saints  would  not  dread  to  be  sportive 
or  to  enjoy  a  feast  with  such  persons  ?  They  have  filled 
their  houses  with  the  spoil  of  the  Christian  dead.  They 
live  by  rapine,  they  know  not  (how)  to  pity.  Poison, 
deadly  food  they  hand  to  their  friends  and  sons.    As  Eve 


72  IRELAND:   ITS   CHRISTIAXITY  AND   LEAEXIXG. 

did  not  understand  that  she  offered  death  to  her  husband, 
so  are  all  those  that  do  evil — they  work  out  evil-acting 
death  and  perpetual  punishment. 

"  12.  It  is  the  custom  of  the  Eoman  and  Gallic  Christians 
to  send  holy  and  suitable  men  to  the  Franks  and  to  the 
other  nations,  with  so  many  thousands  of  solidi,  to  redeem 
baptized  captives — you  (Coroticus)  so  often  slay  them, 
and  seU  them  to  a  foreign  nation  that  knows  not  God! 
You  surrender  members  of  Christ  as  into  a  den  of  wolves ! 
What  hope  have  you  in  God  ?  or  he  who  either  agrees  with 
you  or  who  uses  to  you  words  of  flattery  ? 

"  13.  God  will  judge.  For  is  it  not  written,  '  Not  only 
they  who  do  evil,  but  also  they  who  consent  unto,  are  to 
be  condemned '  ?  I  know  not  what  I  can  say,  or  what  I 
can  speak  further,  concerning  the  departed  sons  of  God, 
whom  the  sword  has  touched  beyond  measure  severely. 
For  it  is  written,  'Weep  with  them  that  weep,'  and 
again,  '  If  one  member  suffers,  all  members  suffer  along 
with  it.'  Wherefore  the  church  laments  and  bewails  her 
sons  and  daughters  whom  the  sword  has  not  yet  slain,  but 
who  have  been  carried  to  distant  parts,  and  exported  into 
far-off  lands,  where  sin  manifestly  is  shamelessly  stronger, 
and  abounds.  There  free-born  Christian  men  having  been 
sold  are  reduced  to  bondage,  too,  of  the  most  worthless, 
the  vilest  and  apostate  Picts ! 

"  14.  Therefore  with  sadness  and  sorrow  I  will  cry  out, 

0  my  most  beautiful  and  most  beloved  brethren  and  sons 
whom  I  begot  in  Christ — I  cannot  count  you — what  shall 

1  do  for  you!    I  am  not  worthy  before  God  or  men  to 
help!      The    wickedness    of    the    wicked    has    prevailed 


IRELAND'S  ANCIENT  INHABITANTS.  73 

against  xis !     Perhaps  they  do  not  believe  that  we  have 
partaken  of  one  baptism,  or  that  we  have  one  God  as 
Father.     To  them  it  is  a  disgrace  that  we  have  been  born 
in   Ireland,  as  he  says,  'Have  you  not  one   God— why 
have  ye  forsaken  each  his  neighbor?'    Therefore  I  grieve 
for  you,  I  do  grieve,  my  most  beloved  ones.     But  again,  I 
rejoice  within  myseK,  I  have  not  labored  in  vain,  and  my 
pilgrimage  has  not  been  in  vain,  although  a  crime  so 
horrid  and  unspeakable  has  happened.     Thanks  be  to 
God,  baptized  believers,  ye  have  passed  from  this  world  to 
paradise !     I  see  you  have  begun  to  migrate  where  shall  be 
no  night,  nor  gi'ief,  nor  death  any  more,  but  'ye  shall 
exult  as  calves  let  loose  from  their  bonds,  and  ye  shall 
tread  down  the  wicked,  and  they  shaU  be  ashes  under 
your  feet.' 

"  Ye,  therefore,  shall  reign  with  the  apostles  and  prophets 
and  martyi-s,  and  obtain  the  eternal  kingdom,  as  he  Him- 
self testifies,  '  They  shall  come  from  the  east  and  the  west, 
and  shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven.'     '  Without  are  dogs,  and  sor- 
cerers, and  murderers,  and  liars,  and  perjurers.'     'Their 
part  is  in  the  lake  of  eternal  fire.'    Not  without  reason 
does  the  Apostle  say:  'When  the  just  will  scarcely  be 
saved,  where  shall  the  sinner,  and  the  impious,  and  the 
transgi-essor  of  the  law  find  himself?'    For  where  will 
Coroticus,  with  his  most  wicked  rebels  against  Christ— 
where  shall  they  see  themselves?    When  baptized  women 
are  distributed  as  rewards  on  account  of  a  wi-etched  tem- 
poral kingdom,  which  indeed  in  a  moment  shall  pass  away 
like  clouds  of  smoke  which  is  dispersed  everywhere  by  the 


74  IRELAND:  ITS  CHRISTIANITY  AND  LEARNING. 

wind !  So  sinners  and  the  fraudulent  shall  perish  from  the 
face  of  the  Lord,  but  the  just  shall  feast  with  gi*eat  confi- 
dence with  Christ ;  they  shall  judge  the  nations,  and  shall 
rule  over  the  wicked  kings  forever  and  ever.     Amen. 

"  15.  I  testify  before  God  and  his  angels  that  it  shall  be 
so,  as  he  has  intimated  to  my  ignorance.  They  are  not 
my  words,  but  those  of  God  and  of  the  apostles  and  pro- 
phets, which  I  have  set  forth  in  Latin — for  they  have 
never  lied.  'He  that  beUeveth  shall  be  saved;  but  he 
that  believeth  not  shall  be  condemned.'     God  hath  spoken. 

"  16.  I  entreat  earnestly  whosoever  is  a  servant  of  God, 
that  he  may  be  pi'ompt  to  be  the  bearer  of  this  letter ;  that 
it  in  no  way  may  be  abstracted  by  any  one,  but  far  rather 
that  it  be  read  before  all  the  people,  and  in  the  presence 
of  Coroticus  himself:  to  the  end  that,  if  God  would  in- 
spire them,  that  they  may  at  some  time  return  to  God,  or 
even  though  late  may  repent  of  what  they  have  done  so 
impiously — murderers  of  brethren  in  the  Lord — and  may 
liberate  the  baptized  captives  whom  they  have  taken  be- 
fore, so  that  they  may  deserve  to  live  unto  God,  and  may 
be  made  whole  here  and  in  eternity.  Peace  be  to  the 
Father,  and  the  Son,  and  the  Holy  Ghost.    Amen." 

LATIN  HYMN   OF  PATRICK  NO.   2   OR  SECDNDINI. 

(Written  about  a.d.  448,  in  praise  of  the  labors,  faith, 
and  gospel  triumphs  of  Patrick.) 

Incipit  Ymnus  Sancti  Fatricii  Episcopi  Scotorum,  a.d.  448. 

Audite,  omnes  amantes  Deum,  sancta  merita 
Vii'i  in  beati  Patricii  Episcopi : 
Quomo  do  bonum  ob  actum,  simulatur  angelis, 
Perfectamque  propter  vitam  aequatur  Apostolis. 


IRELAND'S  ANCIENT  INHABITANTS.  75 

Beati  Christi  custodit  mandata  in  omnibus ; 
Cujus  opera  refulgent  clara  inter  homines, 
Sanctumque  cujus  sequuntur  exemplum  mirificum; 
Unde  et  celio  Patrem  maguificant  Domiuum. 

Constans  in  Dei  timore  et  fide  immobilis, 
Super  quem  aedificatur  ut  Petrus  Ecclesia ; 
Cujusque  Apostolatum  a  Deo  sortitus  est; 
In  cujus  portae  ad  versus  inferui  non  prevalent. 

Dominus  ilium  elegit,  ut  doceret  barbaras 
Nationes ;  ut  piscaret  per  doctrinae  retia ; 
Ut  de  seculo  credentes  traheret  ad  gi'atiam, 
Dominumque  sequerentur  sedem  ad  aetheriam. 

Electa  Christi  talenta  vendit  evangelica. 
Quae  Hibernas  inter  gentes  cum  usuris  exigit ; 
Navigii  hujus  laboi'is,  turn  operae,  pretium, 
Cum  Christo  regni  eelestis  possessurus  gaudium. 

Fidelis  Dei  minister,  insignisque  nuntius, 
Aposticum  exemplum  formamque  praebet  bonis ; 
Qui  tam  verbis  quam  et  factis  plebi  praedicat  Dei, 
Ut  quem  dictis  non  convertit  actu  provocet  bono. 

Gloriam  habet  cum  Christo  honorem  in  seculo ; 
Qui  ab  omnibus  ut  Dei  veneratur  angelus ; 
Quem  Deus  miset  ut  Paulum  ad  gentes  Apostolum, 
Ut  hominibus  ducatum  praeberet  regno  Dei. 

Humilis  Dei  ob  metum  spiritu  et  corpore. 
Super  quem  bouum  ob  actum  requiescit  Dominus; 
Cujusque  justa  in  carne  Christi  porta  stigmata; 
In  cujus  sola  sustenans  gloriatur  in  cruce. 

Impiger  credentes  pascit  dapibus  celestibus, 
Ne  qui  videntur  cum  Christo  in  via  deficiant ; 
Quibus  erogat,  ut  panes,  verba  evangelica ; 
In  cujus  multiplicantvTr,  ut  manna,  in  manibus : 


76  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

Kastam  qui  eustodit  caruum  ob  amorem  Domini, 
Quam  earuem  templum  paruit  Sanctoque  Spiritui ; 
A  quo  constanter  cum  mundis  possiditui-  actibus, 
Quam  ut  hostiam  placeutem  vivam  offert  Domino : 

Lumenque  mundi  aeeensum  ingens  evangelicum, 
In  eandelabro  levatum,  toti  fulgens  seculo, 
Civitas  regis  muuita  supra  moutem  posita, 
Copia  in  qua  est  multa  quam  Dominus  possidet. 

Maximus  nanque  in  regno  celorum  vocabitur, 
Qui  quod  verbis  docet  sacris,  factis  adimplet  bonis  ; 
Bono  preeedit  exemplo  formamque  fidelium, 
Muudoque  in  corde  habet  ad  Deum  fidueiam. 

Nomen  domini  audenter  anuuneiat  gentibus, 
Quibus  laucri  salutis  aeternam  ad  gratiam; 
Pro  quorum  orat  delictis  ad  Deum  quotidie ; 
Pro  quibus  ut  Deo  dignas  immolatque  bostias. 

Omnem  pro  Divina  lege  mundi  spernit  gloriam, 
Quae  cuneta  ad  cujus  mensam  estimat  Ciseilia; 
Nee  ingruenti  movetur  mundi  hujus  fubnine, 
Sed  in  adversis  lactatur,  cum  pro  Christo  patitur. 

Pastor  bonus  ac  fidelis  gregis  evangelici ; 
Quern  Deus  Dei  elegit  custodire  populum, 
Suamque  pascere  plebem  Divinis  dogmatibus ; 
Pro  qua  ad  Cbristi  exemplum  suam  tradidit  animam. 

Quern  pro  meritis  Salvator  provexit  pontificem, 
Ut  in  celesti  moneret  clerieos  militia ; 
Celestem  quibus  annonam  erogat  cum  vestibus, 
Quod  in  Divinis  impletur  sacrisque  affatibus. 

Eegis  nuntius  in vi tans  credentes  ad  nuptias ; 
Qui  ornatur  vestimento  nuptiale  indutus ; 
Qui  celeste  aurit  vinum  in  vasis  celestibus, 
Propinansque  Dei  plebem  Spirituali  poculo. 


IRELAND'S  AXCIEXT  INHABITANTS.  77 

Sacrum  invenit  tesaunim  sacro  in  volumine, 
Salvatoresque  in  carne  Dietatem  previdit ; 
Qiiem  tesaunim  emit  Sanctis  perfectisque  meritis ; 
Israel  vocatur  hujus  anima  videns  Deum. 

Testis  Domini  fidilis  in  lege  Catholica, 
Cujus  verba  sunt  Divinis  condita  oi'aculis : 
Ne  humane  putrent  carnes  essaeque  a  Vermibus, 
Sed  celeste  Salliuntui*  Sapore  ad  Victimam. 

Verus  cultor  et  insignis  agi'i  evangelici, 
Cujus  semina  videntur  Christi  evangelia ; 
Quae  Divino  serit  ore  in  aures  precedentium 
Quorumque  corda  ac  mentes  Sancto  aut  Spiritu. 

Xpc:  ilium  sibi  legit  in  terns  vicarium 
Qui  de  gemino  captivos  liberat  servitio ; 
Penosque  de  servitute  quos  redemit  hominum, 
Innumeros  de  Zabuli  obsolvet  domino. 


Ymnos  cum  Apocalypsi  palmosque  cantat  Dei, 
Quosque  ad  edificandum  Dei  tractat  populum ; 
Quam  legem  in  Trinitate  sacri  credit  Nominis, 
Tribusque  Personis  Unam  docetque  Substantiam. 

Zona  Domini  precinctus  diebus  et  noctibus, 
Sine  intermissione  Deum  orat  Dominum 
Cujus  ingentis  laboris  percepturus  premium, 
Cum  Apostolis  i-egnabit  Sanctus  Super  Israel. 

Audite  Omnes. 


THE  GENUINE  DOCUMENTS   OF  THE  TIMES   OF  PATKICK. 

Dr.  Stubbs,  regius  professor  of  modern  history  in  the 

University  of  Oxford,  England,  and  also  editor  of  the 

"  Councils  "  of  the  Church  of  Ireland,  in  his  "  Memorials 


78  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

of  St.  Patrick "  states,  inter  al. :  "  The  four  documents 
above  printed,  viz.,  St.  Patrick's  two  tracts  and  Hymn 
and  St.  Sechnall's  Hymn  (St.  Secundini),  appear  to  be  the 
only  authentic  and  contemporary  documents  of  this  pe- 
riod. The  tract  '  De  Duodecim  Abusionibus  SaecuH '  (in 
Ware's  '  Opusa  Patric'  and  in  Villanueva's,  attributed  also 
to  St.  Cyprian  and  to  St.  Augustine)  was  current  among 
the  Irish  as  St.  Patrick's  as  early  as  the  beginning  of  the 
eighth  century  (Cod.  Can.  Hil.,  Kb.  xxiv.,  e.  3) ;  and  that 
*  De  Tribus  Habitaculis '  (likewise  in  "Ware  and  Villanueva, 
and  the  App.  St.  Augustine,  vol.  vi.)  was  also  assigned  to 
St.  Patrick,  but  not  by  Irish  authorities.  Internal  evi- 
dence is  conclusive  in  referring  both  to  a  later  writer. 
( Vide  Todd's  '  St.  Patrick,'  p.  484.) " 

Thus  it  appears  that  the  Confession  of  St.  Patrick,  his 
letter  to  Coroticus,  and  his  Hymn,  were  the  only  genuine 
pieces  of  his  own  composition  extant ;  and  that  the  Hj^mn 
of  St.  Secundini  is  in  like  manner  the  only  one  of  the  age 
that  is  also  genuine. 

The  Senchus  Mor  was  the  code  of  the  old  Irish  law. 
After  the  religious  changes  introduced  by  Patrick,  the 
Senchus  Mor  was  revised;  nine  persons  were  appointed 
at  Tara  to  make  the  new  code.  Those  were  Laoghaire, 
Core,  Dairi  the  hardy,  Patrick,  Benen,  Cairnech  the  just, 
Eosa,  Dubthach,  Fergus,  with  science,  who  were  called 
the  nine  pillars  of  the  Senchus  Mor,  whose  laws  bound 
the  civil,  criminal,  and  ecclesiastical  matters. 

A  poet  of  that  age,  named  Dubthach  Mac  ua  Lugair, 
royal  poet  of  the  men  of  Erin,  in  admiration  of  Patrick, 
euphoniously  sang  the  missionary's  praise : 


IHELAND'S  ANCIENT  INHABITANTS.  79 

Patvick  baptized  with  glory 

lu  the  time  of  Theodosius ; 

He  preached  the  gospel  without  failure 

To  the  glorious  people  of  Milidh's  sons. 

The  cause  of  the  Senchus  having  been  composed  was 
this:  "Patrick  came  to  Erin  to  baptize  and  disseminate 
religion  among  the  Galidhl,  in  the  ninth  year  of  the  reign 
of  Theodosius,  and  in  the  fourth  year  of  Laoghaire,  son 
of  NiaU,  king  of  Erin. 

"  After  this  Patrick  requested  the  men  of  Erin  to  come 
to  one  place  to  hold  a  conference  with  him.  When  they 
came  to  the  conference  the  gospel  of  Christ  was  preached 
to  them  all ;  and  when  the  men  of  Erin  heai'd  of  the  kill- 
ing of  the  living  and  the  resuscitation  of  the  dead,  and  all 
the  power  of  Patrick  since  he  arrived  in  Erin,  and  when 
they  saw  Laoghaire  with  his  Druids  overcome  by  the  gi'eat 
signs  and  miracles  wrought  in  the  presence  of  the  men  of 
Erin,  they  bowed  down  in  obedience  to  the  will  of  God 
and  Patrick. 

"  Then  Laoghaire  said :  '  It  is  necessary  for  you,  0  men 
of  Erin,  that  every  other  law  should  be  settled  and  ar- 
ranged by  us  as  well  as  this.'  '  It  is  better  to  do  so,'  said 
Patrick.  It  was  then  that  all  the  professors  of  the  science 
in  Erin  were  assembled,  and  each  of  them  exhibited  his 
art  before  Patrick,  in  the  presence  of  every  chief  of  Erin. 

"  It  was  then  Dubthach  was  ordered  to  exhibit  the  judg- 
ments and  all  the  poetry  of  Erin,  and  every  law  which 
prevailed  among  the  men  of  Erin,  through  the  law  of  na- 
ture and  the  law  of  the  seers,  and  in  the  judgments  of  the 
island  of  Erin,  and  in  the  Picts. 


80  IRELAND:   ITS   CHBISTIANITT  AND  LEARNING. 

"  They  had  foretold  that  the  bright  word  of  blessing 
would  come,  i.e.,  the  law  of  the  letter ;  for  it  was  the  Holy 
Spirit  that  spoke  and  prophesied  through  the  mouths  of 
just  men  who  were  formei'ly  in  the  island  of  Erin,  as  he 
had  prophesied  through  the  mouths  of  the  chief  prophets 
and  noble  fathers  in  the  patriarchal  law ;  for  the  law  of 
nature  had  prevailed  where  the  written  law  did  not  reach. 

"Now  the  judgments  of  true  nature  which  the  Holy 
Ghost  had  spoken  through  the  mouths  of  the  Brehons  and 
just  poets  of  the  men  of  Erin,  from  the  first  occupation  of 
this  island  down  to  the  reception  of  the  faith,  were  all  ex- 
hibited by  Dubthach  to  Patrick.  What  did  not  clash 
with  the  Word  of  God  in  the  written  law  and  in  the  New 
Testament  and  with  the  consciences  of  the  believers  was 
confirmed  with  the  laws  of  the  Brehons  by  Patrick  and  by 
the  ecclesiastics  and  the  chieftains  of  Erin ;  for  the  law  of 
nature  had  been  quite  right  except  the  faith  and  its  ob- 
ligations and  the  harmony  of  the  church  and  people.  And 
this  is  the  Senchus  Mor. 

"  Nine  persons  were  appointed  to  arrange  this  book,  viz., 
Patrick  and  Benen  and  Cairnech,  three  bishops ;  Laoghaire 
and  Core  and  Dairi,  three  kings ;  Eosa,  i.e.,  MacTrihine, 
and  Dubthach,  i.e.,  a  doctor  of  the  Berla  Feini,  and  Fer- 
gus, i.e.,  a  poet. 

"  Nofis,  therefore,  is  the  name  of  this  book  which  they 
arranged,  i.e.,  the  knowledge  of  nine  persons,  and  we  have 
the  proof  of  this  above. 

"  This  is  the  Cain  Patric,  and  no  human  Brehon  of  the 
Gaedhil  is  able  to  abrogate  anything  that  is  found  in  the 
Senchus  Mor." 


IRELAND'S  ANCIENT  INHABITANTS.  81 

THE   OBSERVANCES    OF    THE    ANCIENT    HUSH    CHURCH   DURING 
THE  TIMES   OF  PATRICK  AND   SUBSEQUENTLY. 

1.  The  ancient  Irish  churches  deferred  baptism  until  the 
eighth  day,  which  was  a  Greek  and  Oriental  custom. 

2.  They  administered  baptism  on  Easter,  Pentecost,  and 
the  Epiphany,  as  was  done  in  the  Eastern  and  African 
churches. 

3.  They  observed  infant  communion,  as  is  stiU  observed 

in  the  East. 

4.  They  fasted  on  Wednesday,  as  the  Greek  Church  still 

does. 

5.  They  abstained  from  blood,  as  is  stiU  done  in  the 

Eastern  churches. 

6.  They  conducted  their  public  church  services  in  the 

Irish  language. 

7.  They  stood  at  prayer  in  the  church  services. 

8.  Their  Easter  observance  was  the  same  as  was  an- 
ciently practised  in  the  Eastern  churches. 

9.  Their  administration  of  the  Lord's  Supper  was  in 
both  kinds,  as  is  still  practised  in  all  the  Greek  chui-ches. 

10.  Their  clergy  were  free  to  marry  or  not  as  they 
deemed  proper.  The  Greek  clergy  still  continue  to  be- 
come married  and  to  raise  legitimate  families,  just  as 
Peter  the  Apostle,  and  as  Patrick's  father  and  grandfather. 

11.  Their  bishops  were  not  diocesans,  but  pastors  of 

churches. 

12.  Their  presbyters  were  not  priests,  but  elders,  assis- 
tants of  their  bishops. 

13.  The  sacred  Scriptui-es  were  studied  and  taught  de- 


g2  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

votedly  in  all   the  churches,  mouastic  institutious,  and 
given  to  the  people. 

14.  Their  monasteries  "were  schools  and  colleges  wherein 
Latin,  Greek,  Hebrew,  science,  philosophy,  the  sacred 
Scriptures,  and  theology  were  taught. 

15.  They  recognized  only  two  sacraments,  baptism  and 
the  Lord's  Supper. 

16.  They  neither  worshiped  the  Virgin  Mary,  saints, 
angels,  nor  images ;  for  Sedulius  taught :  "  To  worship 
any  one  besides  the  Father,  Son,  and  Holy  Ghost  is 
impious." 

17.  They  differed  about  clerical  tonsure  from  the  Eo- 
man  church.  They  shaved  their  foreheads  in  a  semilunar 
shape  from  ear  to  ear,  while  the  Roman  clergy  shaved  the 
top  of  their  heads.  In  all  the  foregoing  points  the  ancient 
British  clergy  agreed  with  the  Irish  Scots  in  their  obser- 
vances, which  entirely  differed  from  the  present  obser- 
vances of  the  Roman  Catholic  Church. 

Marriage  of  the  Ancient  Irish  Clergy,  Monks,  and  Nuns. 

In  a  synod  of  Irish  bishops,  of  which  Patrick,  Auxilius, 
Secundinus,  and  Isserninus  were  members,  the  following 
canon  (VI.)  was  adopted :  "  Quicunque  clericus  ab  hosti- 
ario  usque  ad  sacerdotera  sine  tunica  visus  fuerit,  atque 
turpitudinem  ventris  et  nuditatem  non  togat,  et  uxorejus 
si  non  velato  capite  ambulaverit,  pariter  a  laicis  contemp- 
nentur,  et  ab  ecclesia  separentur." 

In  the  Senchus  Mor,  i.,  pp.  57,  59,  it  is  stated :  "  The 
bishop  of  one  wife  returns  to  his  dignity  when  he  per- 
forms penances  within  three  days." 


IRELAND'S  ANCIENT  INHABITANTS.  83 

The  Book  of  Armagli  states  that  "  St.  Patrick  ordained 
Fiach  Finnier,  a  man  with  but  one  wife,  as  bishop." 
(Betham,  ii.,  p.  400.) 

In  A.D.  731,  Cruemhail,  son  of  Colgan,  Abbot  of  Lnsk, 

died. 

In  A.D.  779,  Connell,  son  of  Cniemhail,  Abbot  of  Lusk, 

died. 

In  A.D.  782,  Colgan,  son  of  Cruemhail,  Abbot  of  Lusk, 

died. 

In  A.D.  753,  Gorman,  Coarb  of  Mochta,  Louth,  died  at 
Clonmacnois.  He  was  father  of  Forbaeh,  Coarb  of  Pat- 
rick, Abbot  of  Armagh. 

Nennius  is  said  to  have  dedicated  his  history  to  Samuel, 
son  of  Benlanus  the  presbyter,  his  preceptor,  a  British 
clergyman,  counting  it  a  grace  rather  than  any  kind  of 
disparagement  to  be  the  son  of  a  learned  priest. 

Neander  infoi-ms  us  that  the  opponents  of  Boniface,  in 
Grermany,  in  the  eighth  century,  who  called  in  question 
his  Eomanistic  authority,  teachings,  and  celibacy,  "  were 
free-minded  British  and  Irish  clergymen,  particularly  such 
as  would  not  submit  to  the  Roman  laws  touching  the 
celibacy  of  the  priests,  whose  married  life  appeared  to 
Boniface,  looking  at  the  matter  from  his  point  of  view,  an 
unlawful  connection."  And  speaking  of  Boniface  further, 
Michelet  says :  "  His  chief  hatred  is  to  the  Scots,  the  name 
given  to  the  Scots  and  Irish,  and  he  specially  allows  their 
priests  to  marry." 

Cormac  of  Cashel  was  a  warrior,  a  bishop,  and  a  king. 
He  became  king  of  Munster  in  a.d.  896,  and  was  killed  in 
the  battle  of  Ballymoon,  near   Carlow,  in   a.d.  903.     He 


g4  IRELAND:   ITS   CHEISTIANITT  AND  LEARNING. 

was  a  married  bishop  for  years  before  he  became  a  king. 
His  widow  married  his  conqueror,  and  the  following  year, 
in  consequence  of  his  death,  she  became  the  queen  of  Niall, 
king  of  Ireland. 

Among  the  bishops  of  Armagh,  St.  Bernard,  in  his  Life 
of  Malaclii,  says :  "  A  very  wicked  custom  gi-ew  through 
the  diabolical  ambition  of  some  powerful  persons  to  ob- 
tain the  holy  see  (Armagh)  by  hereditary  succession.  Nei- 
ther would  they  suffer  any  persons  to  perform  episcopal 
duties  unless  they  were  of  their  own  tribe  and  family. 
Finally  eight  married  men  held  the  office  before  Celsus." 

In  the  days  of  King  Brian  Boru,  who  was  killed  at  the 
battle  of  Clontarf,  in  a.d.  1014,  Malmesbury  was  Bishop  of 
Armagh.  He  was  a  married  man  and  belonged  to  the 
family  who  held  that  bishopric  by  hereditary  right  for  at 
least  two  hundred  years;  and  he  was  succeeded  iu  the 
same  office  as  Bishop  of  Armagh  by  two  sons.  Yet  at  his 
death  he  was  revered  by  the  whole  of  Ireland,  and  is  de- 
scribed by  the  "  Annals  of  the  Four  Masters  "  as  the  head 
of  the  clergy  of  the  west  of  Europe,  the  principal  of  the 
holy  order  of  the  west,  and  a  most  wise  and  learned  doc- 
tor. His  son  Amalgaid,  who  presided  over  the  see  from 
A.D.  1021  to  A.D.  1050,  acted  as  real  primate  over  all  Ireland, 
and  was  the  first  Bishop  of  Armagh  who  exercised  such 
power  in  making  the  first  primatial  visitation  of  all  Mun- 
ster.  His  great-grandson,  Maurica,  successfully  held  the 
see  for  five  years  in  opposition  to  Malachi,  whose  tastes 
were  directed  toward  Eome.  ( Vide  "  Celtic  Ireland,"  pp. 
335,  337,  357.) 

Even  monks  and  nuns  in  the  earlier  centiuies,  after 


IRELAND'S  ANCIENT  INHABITANTS.  85 

their  introduction  into  the  Christian  church,  married  and 
were  given  in  marriage,  as  were  other  Christian  people, 
lay  and  clerical.  {Vide  ColUer's  "Ecclesiastical  History," 
vol.  i.,  p.  95,  and  Bingham's  "  Antiquities  of  the  Christian 
Church,"  book  vii.,  sec.  6.) 

The  Sacraments  and  Public  Worship— How  Conducted. 

The  two  sacraments  instituted  by  Christ  were  baptism 
and  the  Lord's  Supper.  His  last  command  and  commis- 
sion to  his  disciples  was:  "Go  ye  therefore,  and  teach  aU 
nations,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost:  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you :  and,  lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world. 

Amen." 

At  the  celebration  of  the  Passover,  according  to  Mat- 
thew :  "As  they  were  eating,  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  disciples, 
and  said.  Take,  eat ;  this  is  my  body.  And  he  took  the 
cup,  and  gave  thanks,  and  gave  it  to  them,  saying.  Drink 
ye  all  of  it ;  for  this  is  my  blood  of  the  new  testament, 
which  is  shed  for  many  for  the  remission  of  sins."  (Chap- 
ter xxvi.,  vs.  26,  27,  28.) 

According  to  Mark:  "As  they  did  eat,  Jesus  took 
bread,  and  blessed,  and  brake  it,  and  gave  it  to  them,  and 
said.  Take,  eat;  this  is  my  body.  And  he  took  the  cup, 
and  when  he  had  given  thanks,  he  gave  it  to  them :  and 
they  all  drank  of  it.  And  he  said  unto  them.  This  is  my 
blood  of  the  new  testament,  which  is  shed  for  many." 
(Chapter  xiv.,  vs.  22,  23,  24.) 


86  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

According  to  Luke :  "  He  took  bread,  and  gave  thanks, 
and  brake  it,  and  gave  it  unto  them,  saying,  This  is  my 
body  which  is  given  for  you :  this  do  in  remembrance  of 
me.  Likewise  also  the  cup  after  supper,  saying.  This  cup 
is  the  new  testament  in  my  blood,  which  is  shed  for  you." 
(Chapter  xxii.,  vs.  19,  20.) 

Paul  says  (1  Cor.  xi.,  vs.  23,  24,  25,  26):  "For  I  have 
received  of  the  Lord  that  which  also  I  delivered  unto  you, 
That  the  Lord  Jesus,  the  same  night  in  which  he  was  be- 
trayed, took  bread:  and  when  he  had  given  thanks,  he 
brake  it,  and  said,  Take,  eat ;  this  is  my  body  which  is 
broken  for  you:  this  do  in  remembrance  of  me.  After 
the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying.  This  cup  is  the  new  testament  in  my 
blood :  this  do  ye,  as  often  as  ye  drink  it,  in  remembrance 
of  me.  For  as  oft  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  the  Lord's  death  till  he  come." 

The  posture  in  which  the  Lord's  Supper  was  instituted 
was  while  they  were  sitting,  according  to  Matthew :  "  Now 
when  the  even  was  come,  he  sat  down  with  the  twelve." 
(xxvi.  20.) 

According  to  Luke  they  sat  (xxii.  14) :  "  When  the 
hour  was  come,  he  sat  down,  and  the  twelve  Apostles  with 
him." 

According  to  Mark  they  sat  (xiv.  18):  "As  they  sat 
and  did  eat,"  Jesus  instituted  the  Lord's  Supper. 

Christ  and  his  Apostles  did  not  kneel,  but  sat,  while  eat- 
ing the  Passover  feast. 

In  like  manner  the  Christians  sat  while  partaking  of  the 
elements  of  the  communion  of  the  Lord's  Supper. 


IRELAND'S  ANCIENT  INHABITANTS.  gj 

They  stood  at  prayer  in  public  worship. 

The  Scriptures  were  read  and  expounded  by  the  clergy. 

Psalms,  hymns,  and  spiritual  songs  were  devoutly  sung 
by  the  congregation. 

Every  devotional  exercise  was  conducted  in  strict  accord 
with  the  direction  of  Christ. 

All  mere  human  ordinances  were  entirely  discounte- 
nanced by  the  early  Christians. 

Public  worship  was  always  conducted  in  the  vernacular 
language  of  the  people.  Intelligence  required  that  such 
should  never  be  omitted ;  for  any  one  to  address  an  as- 
sembly in  an  unknown  language  would  have  been  deemed 
an  offense  against  reason,  common  sense,  and  good  judg- 
ment, as  it  would  be  misunderstood  and  would  be  un- 
able to  impart  such  information  as  would  be  requisite  for 
sacred  instruction  and  gi'owth  in  grace. 

The  following  is  one  of  the  hymns  suDg  on  the  occasion 
of  the  administration  of  the  Lord's  Supper  in  the  ancient 
Irish  church : 

Approach,  ye  saints, 

Take  the  body  of  Christ, 

Driuking  the  sacred  blood 

By  which  ye  have  been  redeemed. 

Saved  by  the  body 
And  the  blood  of  Christ, 
By  which  nourished. 
Let  us  sing  praise  to  Grod. 

By  this  sacrament 
Of  the  body  and  blood, 
All  are  rescued 
From  the  jaws  of  hell. 


88  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

The  giver  of  salvation, 
Christ  the  Son  of  God, 
Saved  the  world 
By  his  own  cross  and  blood. 

For  the  whole  world 
The  Lord  was  crucified ; 
He  is  at  once 
The  priest  and  victim. 

In  the  law  it  is  commanded 

To  immolate  victims ; 

By  it  are  fresh  adored  divine  mysteries. 


How  the  LorcVs  Bay  teas  Observed  by  the  Irish  Church. 

"  Not  out  or  in  door  labor,  not  even  sweeping  or  clean- 
ing ;  no  clipping  of  the  hair  or  baking  of  bread ;  no  washing 
the  face  or  hands ;  no  cutting  or  sewing ;  no  journeying  of 
travelers ;  no  churning,  nor  riding  on  horseback ;  no  fish- 
ing ;  no  sailing  or  rowing ;  but  wherever  a  man  happened 
to  be  on  Saturday  night,  there  was  he  to  remain."  ( Vide 
Sullivan's  "  O'Curry's  Manners  and  Customs,"  vol.  ii.,  p.  33.) 

GOVERNMENT   OF  PATRICK'S   CHURCH. 

1.  Nennius  says  Patrick  founded  three  hundred  and 
sixty-five  churches  and  consecrated  the  same  number  of 
bishops.  The  Book  of  Armagh  says  he  ordained  four 
hundred  and  fifty  bishops  in  Ireland. 

2.  An  earlier  writer  states :  "  The  first  order  of  Catholic 
saints  was  in  the  time  of  Patrick,  and  then  they  were  all 
bishops,  famous,  and  full  of  the  Holy  Ghost,  three  hundred 
and  fifty  in  number,  founders  of  churches." 


IRELAND'S  ANCIENT  INHABITANTS.  89 

3.  By  him,  says  the  "Annals  of  the  Four  Masters," 
many  churches  were  erected  throughout  Ireland— seven 
hundred  churches  was  the  number.  By  him  bishops, 
presbyters,  and  persons  of  every  dignity  were  ordained— 
seven  hundred  bishops  and  three  thousand  presbyters 
were  the  number. 

4.  Each  bishop  was  pastor  of  a  church,  who  was  assisted 
by  a  number  of  presbyters.     (Reeve's  "  Adamnan,"  p.  104.) 

5.  Oftentimes  seven  churches  were  erected  in  the  same 
locality,  having  as  many  bishops. 

6.  Aengus  the  Culdee  states  that  "  there  were  one  hun- 
di-ed  and  forty-one  churches  in  Ireland,  each  of  which  had 
seven  bishops." 

7.  In  a  part  of  the  County  Antrim  there  was  a  Bishop 
of  Rathliu,  a  small  island  north  of  Bally  Castle ;  a  Bishop 
of  Rashee,  about  a  mile  from  Ballyeastou ;  a  Bishop  of 
Connor ;  a  Bishop  of  Kilroot,  about  two  miles  from  Car- 
rick-fei-gus ;  in  the  County  Down,  a  Bishop  of  Downpat- 
rick ;  a  Bishop  of  Bright,  about  three  miles  southeast  of 
Downpatrick ;  a  Bishop  of  Nendrum,  now  Mahn  Island,  in 
Strangford  Lough;  a  Bishop  of  Raholf,  three  miles  north- 
east of  Downpatrick ;  and  a  Bishop  of  Magh  Bile,  about 
one  mile  northeast  of  Newtonards. 

8.  There  were  twenty-one  bishops  within  the  present 
bounds  of  the  diocese  of  Meath.  (Reeve's  "  Antiquities," 
pp.  128,  154.) 

9.  Mochta,  a  disciple  of  St.  Patrick,  had  at  one  time  in 
his  monastery  in  Louth  one  hundred  bishops  and  three 
hundred  presbyters.     (Todd's  "  Patrick,"  pp.  29,  30.) 

10.  There  were  about  seven  hundred  septs  in  Ireland, 


90  IRELAND:   ITS   CHIUSTIANITT  AND   LEARNING. 

"which  were  practically  independent  of  one  another. 
In  Tyrone  were  thirty-four  clans,  Tyrconnell  twenty, 
Cavan  and  Leitram  twenty-seven  each,  Fermanagh 
twelve.  North  Connaught  fifty,  South  Connaught  fifty- 
four,  Dublin  and  Kildare  twenty-two,  King's  and  Queen's 
counties  thirty-three,  Cork  and  Kerry  thu*ty-four,  "Water- 
ford  and  Tipperary  forty-four;  which  do  not  include  all 
the  clans  in  Ireland.  ( Vide  "  Annals  of  Ireland,"  pp.  50, 
note,  52,  79,  100,  126,  132,  314,  316.)  Each  clan  had  one 
or  more  churches  and  bishops,  or  altogether  between  seven 
hundred  and  eight  hundred  bishops  for  all  Ireland. 

11.  There  was  no  Archbishop  of  Armagh  for  over  six 
hundred  years  after  the  death  of  Patrick.  During  that 
time  there  were  abbots  of  Armagh,  but  no  archbishops. 
{Vide  Robert  King's  "History  of  Armagh.") 

pateick's  death  and  bukial. 

About  the  17th  of  March,  a.d.  465,  according  to  some 
authorities,  while  in  a.d.  493  according  to  others,  Patrick 
died,  and  is  said  to  have  been  interred  at  Downpatrick, 
in  the  county  of  Down ;  while  others  affirm  that  he  was 
buried  at  Saal,  some  three  miles  distant  therefrom. 

It  is  alleged  that  his  first  convert  was  Dichu,  a  chief, 
who  lived  at  Saal,  who  gave  the  missionary  a  barn  for  a 
place  of  public  worship,  which  subsequently  grew  into  a 
gorgeous  cathedral  bearing  the  name  of  Saal.  Between 
the  Bishop  of  Downpatrick  in  a.d.  1179  and  the  Arch- 
bishop of  Armagh  in  a.d.  1293  there  were  amusing  con- 
troversies about  the  respective  revelations  each  received 


IRELAND'S  ANCIENT  INHABITANTS.  QJ 

about  the  burial-places  of  Patrick,  Columbcille,  and 
Brigid,  to  which  reference  is  respectively  referred  at  the 
respective  dates  hereafter. 

According  to  Prosper  Aquitanus,  whose  "  Annals  of  the 
See  of  St.  Peter  "  included  a  period  of  years  prior  as  well 
as  subsequent  to  the  year  431,  one  Palladius  was  conse- 
crated by  the  Eoman  pontiff  a  bishop  to  the  Scots  believ- 
ing in  Chi'ist ;  and  it  is  said  that  Palladius  actually  arrived 
in  Ireland,  erected  thi*ee  churches,  but  found  none  willing 
to  attach  themselves  to  either  his  faith  or  his  authority, 
and  that  in  disgust  he  withdrew  to  a  certain  part  of  what 
is  now  known  as  Scotland,  where  he  spent  the  remainder 
of  his  life  in  preaching  the  gospel,  without  a  note  or  com- 
ment in  favor  of  Rome  or  its  theological  instructions,  as 
will  hereafter  more  evidently  appear. 

No  mention  of  Patrick's  mission  appears  in  the  "Annals 
of  Rome  "  of  that  period  by  either  Aquitanus  or  any  other 
contemporary  writer.  Bede,  the  famous  Anglo-Saxon  his- 
torian, does  not  mention  him,  although  he  wi'ote  only 
about  two  hundred  years  after  his  death.  Baronius  does 
not  mention  him.  As  neither  Aquitanus,  nor  Baronius, 
nor  Bede,  nor  any  other  Romanist  contemporary  writer 
mentions  Patrick  or  his  Irish  mission,  it  is  clear  that  they 
knew  nothing  about  him,  and  that  neither  he  nor  his 
Irish  chiu'ch  had  any  connection  with  the  Roman  pontiff. 

Besides,  the  Roman  bishop  had  no  jurisdiction  over 
either  Spain,  Gaul,  Britain,  or  Ireland.  This  is  fully 
proved  by  the  sixth  and  seventh  canons  of  the  Council  of 
Nice,  which  was  held  in  a.d.  325;  the  second  and  third 
canons  of  the  Council  of  Constantinople,  in  a.d.  381 ;  the 


92  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

eighth  canon  of  the  Council  held  at  Ephesus  in  a.d.  431 ; 
and  also  by  the  twenty-eighth  canon  of  the  Council  of 
Chalcedon,  in  a.d,  451 — to  which  reference  is  made  in  the 
Introduction. 

Neither  holy  water,  nor  incense,  nor  Christmas,  nor 
Easter,  nor  saints'  days,  nor  pui-gatory,  nor  transubstan- 
tiation,  nor  the  Mass,  nor  auricular  confession,  nor  the 
elevation  of  the  host,  nor  the  seven  sacraments,  nor  the 
Virgin  Mary,  nor  extreme  unction,  nor  papal  infallibility, 
nor  any  of  the  modern  theological  doctrines  of  the  Roman 
church,  appears  to  be  found  in  any  of  Patrick's  genuine 
writings.  He  loved  his  Bible ;  he  read  it  carefully ;  he 
preached  it  faithfully. 

CONTEMPOBAKY  MISSIONS   IN   THE  KINGDOMS   OF  THE   SCOTS, 
PICTS,   AND   STKATHCLYDE. 

1.  Ninnian 

Was  born  in  North  Wales  in  a.d.  360,  of  Christian  parents. 
From  his  earliest  years  he  was  taught  the  principles  of  his 
parental  religious  views.  These  were  set  forth  in  the 
sacred  Scriptures,  which  he  was  influenced  to  investigate 
and  make  the  basis  of  his  belief.  Among  the  chief  places 
devoted  to  study,  he  visited  Rome,  the  capital  of  the  em- 
pire. On  returning  to  Britain  he  selected  as  his  field  of 
labor  the  land  of  the  Picts.  His  church  was  called  Can- 
dida Casa,  or  Wliite  House,  built  of  stone — the  first  of  the 
kind  erected  in  his  new  settlement.  He  enjoyed  while 
in  Rome  the  favor  of  all  the  dignitaries  of  the  Christian 
faith,  which  was  extended  to  him ;  but  on  his  return  to  his 


IRELAND'S  ANCIENT  INHABITANTS.  93 

native  land,  and  especially  on  his  locating  among  the 
Picts,  his  devotion  to  the  great  Head  of  the  church,  and 
his  love  of  the  people  among  whom  he  settled,  were  such 
that  the  purest  evangelist  could  find  nothing  to  criticize  in 
his  deportment,  faith,  teachings,  or  practice.  His  views 
accorded  with  the  most  orthodox  in  every  particular.  His 
chief  literary  works  were  a  Commentary  on  the  Book  of 
Psalms,  and  a  book  of  selections  of  the  most  remarkable 
sentences  of  holy  men.  He  had  no  ecclesiastical  connec- 
tion with  the  church  of  Eome  while  in  his  mission-field. 
He  died  in  a.d.  432,  and  his  tomb  was  subsequently  largely 
visited  by  his  followers  and  devotees.  "  His  name,"  writes 
Dr.  Alexander,  a  Scottish  writer,  "survives  in  popular 
legends  which  have  been  handed  down  from  sire  to  son 
for  many  generations,  and  which  ascribe  to  him  deeds  in 
number  and  marvelousness  sufficient  to  have  made  the 
reputation  of  a  dozen  saints.  It  is  computed  that  at  least 
twenty-four  churches  and  chapels  bear  his  name  in  Scot- 
land." He  could  not  have  been  associated  with  the 
Roman  bishop  and  kept  the  faith  with  the  Picts ;  for  in  his 
day  deep,  implacable  hatred  pervaded  the  hearts  of  the 
Picts  against  the  Romans.  There  never  was  a  people 
who  hated  and  opposed  the  Romans  more  than  the  Picts 
and  the  Scots.  It  would  have  been  utterly  impossible  for 
any  Roman  to  have  made  a  favorable  impression  lapon 
their  minds,  or  even  to  have  lived  within  their  borders, 
such  was  the  implacable  enmity  which  existed  between 
those  nationalities  or  races.  In  the  works  of  St.  Ninnian 
there  is  not  an  idea  or  sentiment  unfolded  different  from 
those  of  his  own  native  British  church. 


94  IRELAND:  ITS  CHRISTIANITY  AND  LEARNING. 

2.  Palladius. 

According  to  Prosper  of  Aquitanus,  Palladius  was  sent 
by  Pope  Celestine,  in  a.d.  431,  to  the  Scots  believing  in 
Christ.  His  mission,  however,  was  a  failure,  because  he 
was  a  Roman  and  could  not  speak  the  language  of  the 
Scots.  The  enmity  existing  against  the  Romans  was  inex- 
pressibly bitter.  For  years  the  Scots  of  Ireland  had 
been  harassing  the  coasts  of  Britain  and  Gaul.  Retalia- 
tion had  been  turned  upon  them  in  methods  exceedingly 
extreme.  Their  memories  were  saddened  and  embittered 
by  their  treatment  during  the  years  gone  by.  It  did  not 
curb  their  spirit  or  subdue  their  violence.  Alert,  active, 
vigorous,  unforgiving,  merciless — they  held  themselves  at 
all  times  ready  for  retaliation.  On  the  arrival  of  Palla- 
dius, his  Roman  dress  and  Latin  speech  created  no  friendly 
feelings  for  him.  Long  enough  to  have  erected  three 
wooden  shanties  for  chapels  he  remained  on  Ireland's  hos- 
tile soil.  A  few  hints  from  his  opponents  caused  him  to 
make  a  somewhat  hasty  retreat.  He  returned  to  Four- 
doun,  in  the  Mearns,  and  there  remained  for  twenty-four 
years,  teaching  the  natives.  His  views  were  by  no  means 
different  from  theirs  in  devotional  patriotism,  and  his 
Romanism  was  no  longer  presented  during  his  life  of  labor 
and  devotion  to  his  Redeemer.  Even  to  this  day  his 
church  is  known  as  "Paddie's  Church,"  and  a  fair  held 
there  a  "Paddie's  Fair,"  in  commemoration  of  his  work 
and  residence  among  the  Picts  of  the  Highlands.  His  re- 
pulse from  Ireland  put  him  on  his  guard,  and,  as  Dr. 
McLaughlin  says,  "  It  is  clear  that,  so  far  as  the  mission 


IRELAND'S  ANCIENT  INHABITANTS.  95 

of  Ninnian  and  Palladius  being  successful  in  introducing 
the  Roman  system  into  Scotland  was  concerned,  they  had 
no  successors,  and  it  was  seven  himdred  years  ere  Scotland 
submitted  to  the  jurisdiction  of  the  Roman  see." 


3.  Servanus,  Tiernan,  and  Kentigern. 

Two  names,  those  of  Servanus  and  Tiernan,  in  due  time 
arose  above  their  predecessors  to  distinction.  A  famous 
seminary  for  the  education  of  clergymen  was  established 
ou  the  Forth  by  Servanus ;  by  which  a  student  named 
Kentigern  was  educated,  who  became  distinguished  for  his 
learning,  position,  and  ability.  He  was  born  in  a.d.  514, 
"and  being  talented,"  says  Usher,  "the  boy  advanced 
successfully  in  the  acquisition  of  knowledge."  He  was 
subsequently  known  as  St.  Mungo,  and  founder  of  the 
Cathedral  of  Glasgow.  At  that  time  the  counties  of  Cum- 
berland and  Westmoreland  in  England,  and  what  are  now 
known  as  the  Lowlands  of  Scotland,  formed  the  kingdom 
of  Strathclyde,  of  which  Dunbarton  was  the  capital.  It 
was  the  British  parts  of  the  northwest  of  ancient  Britain 
which  together  with  Cornwall  and  Wales  wei'e  not  con- 
quered by  the  Saxons.  There  were  therefore  five  king- 
doms at  that  time  independent  of  the  Saxons  on  the  island 
of  Britain,  to  wit :  the  Welsh  and  Cornish ;  the  Isle  of 
Man ;  the  people  of  Strathclyde ;  the  people  of  Argyleshire ; 
and  the  Picts.  Archbishop  Usher  says :  "  The  king,  the 
clergy  of  Strathclyde,  the  Britons,  with  other  Christians, 
although  few,  elected  him  [Mungo]  to  be  their  pastor  and 
bishop,  while  he  opposed  it  very  much.     Moreover  they 


96  IRELAND:   ITS   CHRISTIANITY  AND   LEAHNING. 

had  him  consecrated  for  their  bishop,  according  to  the 
usage  of  the  Britons  and  Scots,  by  a  single  Irish  bishop, 
whom  they  sent  for." 

The  apostasy  of  the  Picts  and  Britons  of  Strathclyde 
caused  him  to  withdraw  from  them  to  Wales,  where  suc- 
cess attended  his  ministry  everywhere.  By  the  ardent 
request  of  his  former  parishioners  he  returned  to  Glasgow 
and  was  highly  encouraged  by  a  visit  from  the  great  and 
renowned  Columba.  Dying  in  a.d.  601,  he  was  buried 
where  the  cathedi-al  stands.  His  name  and  fame  were 
highly  cherished  by  the  people  of  Glasgow  and  the  king- 
dom of  Strathclyde. 

4.  Brigid. 

Born  A.D.  455 ;  died  a.d.  525. 

She  was  only  ten  years  old  when  Patrick  died.  Be- 
tween the  years  a.d.  480  and  490  she  founded  the  famous 
nunnery  of  Kildare,  in  her  thirtieth  year;  and  subse- 
quently several  other  similar  institutions  in  different  parts 
of  Ireland  subject  to  her  jurisdiction. 

Her  name  in  Celtic  is  sounded  as  if  it  were  written 
"  Breedh,"  answering  to  "  Brida,"  the  Scandinavian  name 
for  Venus. 

In  the  west  of  Scotland  and  certain  parts  of  England, 
as  well  as  among  the  islands,  her  name  was  held  in  honor. 
Churches,  towns,  and  islands  still  bear  her  name  through- 
out the  United  Kingdom  of  Great  Britain  and  Ireland. 

At  Kildare  her  nuns  and  people  kept  a  sacred  fire  con- 
tinually burning,  which  was  retained  until  the  thirteenth 
century,  when,  by  order  of  Henri,  Archbishop  of  Dublin, 


IRELAND'S  ANCIEXT  INHABITANTS.  97 

it  was  extinguished.  Subsequently  it  was  again  lighted, 
and  kept  burning  until  the  Reformation.  The  ancient 
Druids  observed  a  similar  custom  and  kept  up  a  similar 
fire.  (O'Mahony's  "Keating,"  pp.  425,  426,  and  notes; 
Davies's  "  Mythology,"  pp.  154,  295,  533 ;  Gilbert's  "  Vice- 
roys," p.  87;  Archdall's  "Monasticon,"  p.  329.) 

Cogitosius,  who  lived  in  the  seventh,  though  some  al- 
lege in  the  ninth,  century,  says :  "  Brigid  could  not  be 
without  a  high  priest  to  consecrate  churches ;  and  to  settle 
the  ecclesiastical  degrees  in  them,  she  engaged  a  holy  man 
named  Couledh  to  govern  the  church  with  her  in  episco- 
pal dignity.  Her  chair,  both  episcopal  and  virginal,  like 
a  fruitful  vine  spreading  all  around  with  growing 
branches,  established  itself  in  the  whole  Hibernian  island, 
in  which  he  as  archbishop  of  the  Irish  bishops,  and  she  as 
abbess,  whom  all  abbesses  of  the  Irish  venerate,  are  pre- 
eminent in  happy  succession  and  in  pei-petual  order." 
(Todd's  "  St.  Patrick,"  pp.  12,  13.) 

According  to  another  account,  Brigid  was  consecrated  a 
bishop  by  Mel,  Bishop  of  Armagh. 

In  Betham's  "  Book  of  Armagh,"  vol.  ii.,  pp.  4,  6,  it  is 
related  that  "  between  St.  Patrick  and  Brigid  and  Columba 
a  friendship  of  love  took  place."  Now  Patrick  died  in 
A.D.  465 ;  Columbcille  was  born  in  521  and  died  in  597 ; 
while  Brigid  was  born  in  455  and  died  in  525.  Thus 
Brigid  was  only  ten  years  old  when  Patrick  died;  and 
Patrick  was  fifty-six  years  dead  when  Columbcille  was 
born;  and  Columbcille  was  only  four  years  old  when 
Brigid  died:  how  did  that  friendship  of  love  exist!  It 
is  a  heavy  draft  on  the  brain  of  a  medieval  mythological 
writer. 


III.— THIRD  PERIOD,  from  a.d.  543  to  a.d.  599. 

1.   MONASTIC   INSTITUTIONS. 

These  had  their  origin  in  Egypt.  About  the  year  305 
an  eccentric  individual  named  Anthony  betook  himself  to 
a  quiet  life.  To  secure  such  he  took  up  his  abode  in  the 
wilderness.  His  course  of  life  caught  the  spirit  of  the 
age.  Within  the  following  century  monasteries  became 
the  rage  of  the  day  and  extended  into  all  countries  where 
Christianity  prevailed.  They  had  a  most  wonderful  suc- 
cess everywhere  throughout  Chi-istendom.  Like  a  whirl- 
wind they  swept  over  states  whether  civilized  or  barba- 
rous. They  reached  Ireland,  and  formed  an  important 
element  in  the  civilization  and  enlightenment  of  that 
island. 

The  Irish  monasteries  were  not  abodes  of  idleness: 
they  were  the  schools  and  colleges  and  universities  of 
the  laud,  wherein  the  Latin,  Greek,  and  Irish  languages, 
poetry,  music,  eloquence,  arts,  and  science  were  taught. 
In  all  of  them  the  sacred  Scriptures  were  carefully  studied. 
The  course  of  studies  was  taught  in  a  critical  and  pro- 
found manner.  A  few  of  their  names  will  draw  forth 
traditional  remembrances  of  no  ordinary  character : 

There  was  one  at  Armagh,  said  to  have  been  founded 
by  Patrick  in  a.d.  457 ;  another  at  Bangor,  in  the  County 
Down,  founded  by  Comghal  in  546 ;  another  at  Clonmac- 

98 


MONASTIC  INSTITUTIONS.  99 

nois,  founded  by  Ciarnan  iu  548;  another  at  Clonard, 
founded  by  King  Diarmuid  in  549;  anotlier  at  Deny, 
founded  by  Columbcille  in  546 ;  anotlier  at  Durrow, 
founded  by  Columbcille  in  553;  another  at  lona,  the 
Druids'  isle,  founded  by  Columbcille  in  561;  another  at 
Lindisfarne,  on  the  northeast  of  England,  founded  by 
Aidan  in  581 ;  and  another  at  Lismore,  founded  by  Car- 
thagh  iu  603. 

The  head  abbot  of  a  monastery  was  required  to  pass  a 
critical  examination  in  Latin,  Greek,  Hebrew,  Celtic  lit- 
erature, both  prose  and  verse,  the  sacred  Scriptui-es,  phi- 
losophy, and  science.  Thii'teen  years  were  required  for 
the  full  curriculum.  The  heads  or  abbots  were  in  nume- 
rous instances  the  representatives  of  the  founders,  and 
were  as  such  called  coarbs,  or  heirs,  or  successors. 

The  monastery  of  Bangor  was  one  of  the  most  distin- 
guished of  Ireland.  Over  three  thousand  students  from 
foreign  lands  are  said  to  have  been  in  attendance  at  one 
time  thereat. 

Lismore  was  the  seat  of  another  famous  seat  of  educa- 
tion, of  which  the  following  poetic  description  is  given  by 
one  Moronus,  a  Tarrentine : 

Undique  conveniunt  proceres  quos  dulce  trahebat 
Discendi  studium.     Cleres  vastissima  Rheni 
lam  vada  Teutonic!,  jam  desuere  Sicambi ; 
Mittit  ad  extremo'  gelidos  aquilone  Boiemus 
Albi  et  Averni  coiunt  Batavique  frequentes 
Et  quicunque  coiunt  alta  sub  super  Gabenos 
Non  omnes  prospectat  Arar  Rhodanique  fluentur 
Helvetios :  multos  desiderat  ultima  Thule 
Certatim  hi  properant  diverso  tramite  ad  urbem, 
Lismoriam,  juvenes  primos  ubi  transigit  annos. 


]^Q0  lUELAXD:   ITS   CUIUSTIAXITY  AND   LEAliXlNG. 

2.   EDUCATION   IN   THE  MONASTERIES   OF  THE   SCOTS. 

In  the  eai'ly  monasteries  of  the  ancient  Scots  or  Irish 
the  Bible  was  the  chief  source  of  study,  while  other  de- 
partments of  knowledge  were  by  no  means  omitted.  In 
Ireland  the  copying  of  the  Scriptures  was  the  principal 
work  done  within  the  walls  of  its  monasteries,  and 
reached  no  ordinary  degree  of  beauty  and  ornamentation. 
Giraldus  Cambreusis,  in  his  "  Topography  of  Ireland," 
thus  describes  a  copy  of  the  Gospels  which  he  saw  in  the 
twelfth  century  in  Kildare :  "  Every  page  is  illusti'ated  by 
drawings  illuminated  with  a  variety  of  brilliant  colors. 
In  one  page  you  will  see  the  countenance  of  the  Divine 
Majesty  supernaturally  pictured ;  in  another,  the  majestic 
forms  of  the  Evangelists,  with  either  six,  four,  or  two 
wings :  here  is  depicted  the  eagle,  there  the  calf ;  here  the 
face  of  a  man,  there  of  a  lion ;  with  other  figures,  also,  in 
endless  variety.  If  you  apply  yourself  to  a  more  close 
examination,  and  are  able  to  penetrate  the  secret  of  arts 
displayed  in  these  pictures,  you  will  find  them  so  delicate 
and  exquisite,  so  finely  drawn,  and  the  work  of  interlac- 
ing so  elaborate,  while  the  colors  with  which  they  are 
illuminated  are  so  blended,  and  still  so  fresh,  that  you 
will  be  ready  to  assert  that  all  this  is  the  work  of  angelic 
and  not  of  human  skill." 

In  the  "Book  of  Kells"  and  the  "Book  of  Durrow,"  as 
well  as  in  numerous  other  writings  in  the  library  of  Trin- 
ity College,  Dublin,  are  illustrations  and  illuminations 
most  exquisitely  executed. 

During  the  seventh,  eighth,  and  ninth  centuries   the 


MONASTIC  INSTITUTIONS.  101 

Irish,  British,  and  Culdee  monks,  as  well  as  their  Anglo- 
Saxon  pupils  at  home  and  on  the  Continent,  especially  in 
France,  Germany,  Switzerland,  and  Italy,  were  highly 
distinguished  for  their  art  of  copying  and  illuminating 
the  sacred  Scriptures.  They  were  the  Bible  publishers  of 
those  days,  before  the  art  of  printing  was  invented.  In 
every  monastery  there  was  a  room  called  "the  scripto- 
rium," wherein  their  manuscripts  were  prepared. 

These  monasteries  were  also  the  theological  seminaries 
of  those  days,  wherein  the  clergy  were  educated  for  their 
sacred  work. 

They  were  also  the  home  and  foreign  missionary  so- 
cieties of  their  times.  Thus  Britain  sent  Patrick  to  Ire- 
land ;  Ireland  sent  Columba  to  Scotland,  Columbanus  and 
St.  Gall  to  France,  Germany,  Switzerland,  and  Italy, 
Fiacre,  Fursey,  and  Foillan  to  France,  Colmau  to  Aus- 
tria, Thrudpurt  to  Brisgan,  Fridolin  to  Glarus,  Frigil  to 
Metz,  Cataldo  to  lower  Italy,  numerous  monks  to  Wiu'tz- 
burg,  Aidan  and  numerous  others  to  the  Anglo-Saxons ; 
while  the  Culdees  established  fifty-eight  seminaries  in 
France,  and  stamped  their  literary  and  theological  teach- 
ings on  Germany  and  Austria,  to  the  great  dread,  fear, 
and  disgust  of  their  Eoman  compeers.  Various  testi- 
monies are  in  existence  in  behalf  of  those  institutions, 
missions,  and  missionaries. 

Michelet,  a  distinguished  French  author,  says :  "  All  the 
sciences  were  at  this  period  cultivated  with  much  renown 
in  the  Scotch  and  Irish  monasteries.  Ireland  was  always 
the  school  of  the  West,  the  mother  of  monks,  and  the  isle 
of  saints,  as  it  was  termed." 


102  ISELAND:  ITS  CHIilSTIANITY  AND  LEARNING. 

Again,  in  the  Rev.  Thomas  Oiden's  Preface  to  the 
"  Wurtzburg  Glosses  "  is  the  following  part  of  a  transla- 
tion of  a  Latin  poem  heretofore  given : 

Now  haste  Sicambri  from  the  marshy  Rhine ; 
Bohemians  now  desert  their  cold  northland ; 
Avergne  and  Holland,  too,  add  to  the  tide ; 
Forth  from  Geneva's  frowning  cliffs  they  throng ; 
Helvetia's  youth  by  Rhone  and  by  Saone 
Are  few :  the  Western  Isle  is  now  theii"  home. 
All  these  from  many  lands  and  many  diverse  paths, 
Rivals  in  pious  zeal,  seek  Lismore's  famous  seat. 

At  the  school  of  Slane,  Dagobert  II.,  king  of  France, 
was  educated. 

Dr.  Maclaine  says :  "  That  the  Irish  distinguished  them- 
selves in  those  times  of  ignorance  (in  the  eighth  century) 
by  the  culture  of  the  sciences  beyond  all  other  European 
nations,  travehng  through  the  most  distant  lands  with  a 
view  to  improve  and  to  communicate  their  knowledge,  is 
a  fact  with  which  I  have  long  been  acquainted." 

And  Neander  states :  "  As  in  the  Irish  monasteries  not 
only  Latin  but  also  most  free-spirited  Greek  church 
fathers,  the  writings  of  an  Origen,  were  studied,  so  it 
naturally  came  about  that  from  that  school  issued  a  more 
original  and  free  development  of  theology  than  was  else- 
where to  be  found,  and  was  thence  propagated  to  other 
lands." 

In  every  part  of  Europe  Irishmen  were  found  proclaim- 
ing the  gospel  of  Christ,  transcribing  the  sacred  Scrip- 
tures, teaching  the  doctrines  of  the  Bible,  and  drilling 
young  men  in   the   principles  of   science   and   theology 


MONASTIC  INSTITUTIONS.  103 

for  the  great  work  of  educating  the  masses  and  prepar- 
ing them  for  a  state  of  rewards  in  the  kingdom  of  the 
redeemed. 

3.  COLUMBCrLLE. 

Born  A.D.  521 ;  died  a.d.  597.  Ireland  had  her  Patrick 
from  Scotland,  and  so  Scotland  is  repaid  by  ColumbciUe 
from  Ireland. 

Columba,  one  of  the  greatest  names  in  the  early  eccle- 
siastical history  of  the  British  Isles,  was  born  at  Gartan, 
in  the  county  of  Donegal,  in  the  north  of  Ireland,  on  the 
7th  of  December,  521.  His  father,  Fedhlimidh,  of  the 
powerful  tribe  of  the  Cinell  Conaill,  was  the  kinsman  of 
more  than  one  chief  or  prince  then  reigning  in  Ireland 
and  in  the  west  of  Scotland ;  and  his  mother,  Eithue,  was 
also  of  royal  descent.  He  studied  first  at  Moville,  at  the 
head  of  Straugford  Lough,  under  St.  Finnian,  by  whom 
he  was  ordained  a  presbyter.  Among  his  fellow-students 
were  Comgall,  Ciarnan,  and  Cainnech ;  and  so  conspicuous 
was  his  youthful  devotion  that  he  received  the  name  of 
"  ColumbciUe,"  or   "  Columba  of  the  church." 

In  546,  when  about  twenty-five,  he  founded  Derry,  and 
about  seven  years  afterward  Durrow,  the  gi-eatest  of  all 
his  Irish  monasteries.  A  diflBculty  arose  between  him 
and  some  of  the  other  clergy  in  561,  in  consequence  of 
some  civil  commotion  wherein  he  was  blamed  for  instigat- 
ing a  blood-stained  battle  at  Coodrevney,  on  account  of 
which  an  ecclesiastical  synod  excommunicated  him ;  but, 
in  justice  to  his  memory,  the  sentence  of  synod  was  seri- 


104 


IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 


ously  questioned,  if  not  generally  condemned,  by  the  more 
intelligent  of  the  clergy. 

In  563,  with  twelve  companions,  he  left  his  native  soil, 
in  the  forty-second  year  of  his  age,  after  having  founded 
there  three  hundred  churches  and  numerous  monasteries, 
and  set  sail  for  Hy,  or  lona,  the  Druids'  isle,  where  he 
founded  his  famous  monastery,  for  which  he  obtained  a 
grant  from  the  king  of  the  Scots  in  Argylesliire  and  the 
king  of  the  Picts  of  Caledonia.  Like  all  similar  establish- 
ments of  those  days,  his  monastery  was  roofed  with 
wattles. 

At  once  the  Picts  north  of  the  Grampian  range  attracted 
his  attention  and  were  soon  converted.  He  and  his  com- 
panions were  indefatigable  in  their  labors  throughout  the 
northern  Highlands,  the  Orkneys,  and  Western  Islands. 
His  institution  at  lona  soon  attracted  illustrious  fame.  It 
held  supreme  influence  over  all  the  monastic  establish- 
ments founded  by  him  in  Ireland,  as  well  as  over  those  in 
the  Highlands  and  islands  of  his  adopted  country. 

He  was  a  person  of  unwearied  industry  and  of  great 
austerity.  Like  a  genuine  Celt,  anger  and  passion  were 
occasionally  not  unknown,  and  sweet  revenge  held  no 
very  distant  dalliance  from  his  embrace.  "  Whatever  sort 
of  person  he  was  himself,"  the  Venerable  Bede  writes, 
"  this  we  know  him  for  certain,  that  he  left  after  him  suc- 
cessors eminent  for  their  strict  continence,  divine  love, 
and  exact  discipline." 

His  ecclesiastical  system  was  different  from  the  Roman 
system,  for,  Bede  again  says,  lona  "had  always  for  its 
ruler  a  presbyter  abbot,  to  whose  jurisdiction  both  the 


MONASTIC  INSTITUTIONS.  JQS 

entire  province  and  the  bishops  themselves,  also,  contrary 
to  the  usual  order  of  things,  must  own  subjection,  after 
the  example  of  the  first  teacher  of  theirs,  who  was  no 
bishop,  but  a  presbyter  and  a  monk." 

The  industrious  habits  of  Columbcille  were  proverbial. 
The  Four  Masters  say :  "  Columbcille  went  to  Alba  (the 
land  of  the  Picts),  where  he  afterward  founded  a  chm-eh. 
He  wrote  three  hundred  New  Testaments  with  his  own 
hand,  and  portions  of  the  Old  Testament."  His  biog- 
rapher Adamnus  says  that  on  the  day  of  his  death  "  he  sat 
in  his  hut  transcribing  the  Psalter,  and  coming  to  the 
sentence  in  the  Thirty-fourth  Psalm  where  it  is  written, 
'  They  that  seek  the  Lord  shall  not  want  any  good,'  he 
said,  '  Here  I  must  stop  at  the  end  of  the  page ;  what  fol- 
lows let  Baithen  transcribe.'  The  last  verse  he  wi-ote  was 
appropriate  for  the  saint  about  to  depart,  for  everlasting 
mercies  should  never  fail  him.  For  his  successor,  the 
father  and  teacher  of  his  spiritual  sons,  the  following  is 
proper:  'Come,  children,  hearken  unto  me,  and  I  will 
teach  you  the  fear  of  the  Lord.' " 

His  doctrines  were  truly  scriptural,  devotional,  and 
evangehcal.  Mental  and  moral  attainments  were  pos- 
sessed largely  by  those  whom  he  selected  as  his  compan- 
ions: in  lona  such  men  as  Baithen,  Finan,  Aidan,  Col- 
man,  and  Duimu  would  have  been  leaders  in  any  nation. 
They  were  all  men  of  eminence.  Aidan  and  Colman  were 
specially  distinguished  for  their  paramount  attainments 
and  abilities. 

Rev.  Dr.  Smith  says :  "  Columba  planted  churches  in  all 
our  Western  Isles  and  in  all  the  territory  of  ancient  Scots 


106  lEELAXV:   ITS   CHRISTIANITY  AND  LEARNING. 

and  northern  Picts,  and  some  even  beyond  them.  Most 
of  our  parishes  still  bear  the  names  of  his  disciples,  and 
the  number  of  places  whose  names  begin  with  'Kil' 
(church)  show  how  thickly  our  churches  were  anciently 
planted,  so  that  there  is  much  reason  to  believe  that  the 
largest  number  ascribed  to  Columba  is  not  above  the 
mark.  Providence  smiled  in  a  remarkable  manner  upon 
his  labors,  and  his  success  was  astonishing.  It  is  no  won- 
der that  such  an  extraordinary  man  should  have  been 
revered  greatly  while  alive,  and  that  his  memory  should 
have  been  profoundly  venerated  after  his  death."  ("  Life 
of  Columba,"  pp.  180,  181.) 

The  celebrated  historian  Neander  says :  "  In  lona  he 
founded  a  monastery  which  under  his  management  dur- 
ing thirty  years  attained  the  highest  reputation — a  distant 
and  secluded  seat  for  the  pursuit  of  biblical  studies  and 
other  sciences.  The  memory  of  Columba  made  his  mon- 
astery so  venerated  that  its  abbots  had  the  control  of  the 
bordering  tribes  and  churches,  and  even  l)ishops  acknow- 
ledged them,  though  they  were  but  simple  presbyters." 

There  is  no  evidence  that  any  written  form  of  prayers 
or  liturgy  was  used  at  lona,  or  in  the  churches  connected 
with,  or  under  the  care  of,  its  abbots  or  other  clergy. 
The  sacred  Scriptures  were  their  studies  and  the  basis 
of  their  preaching.  The  Lord's  Supper  was  remembered 
statedly,  as  taught  in  the  Scriptures.  They  stood  at 
prayer  in  public  worship.  The  prayer  was  spoken,  not 
read  from  a  book  or  manuscript.  They  observed  the 
same  tonsure  and  mode   of   keeping  Easter    as  the  an- 


MONASTIC  INSTITUTIONS.  IQ7 

eient  British  and  Scotcli  did,  and  they  recognized  only 
two  sacraments,  baptism  and  the  Lord's  Supper. 

Columba  was  a  profound  Latin,  Greek,  and  Hebrew 
scholai',  a  distinguished  writer  of  prose  and  verse,  a  the- 
ologian of  superior  ability,  a  biblical  student  of  unsur- 
passed industry,  with  a  mind  of  vast  resources  and  ability, 
and  an  influence  which  held  control  of  the  government 
of  aU  the  monastic  institutions  and  ecclesiastical  establish- 
ments which  were  founded  by  himself  or  associates  among 
the  Scots  and  Picts  and  Anglo-Saxons.  The  following 
is  from  one  of  his  poetical  compositions : 

Thy  glory  shines  above  the  skies. 
Where  thou  art  God  and  King ; 

And  to  the  New  Jerusalem 
Thy  people  thou  wilt  bring. 

As  thou  didst  suffer  on  the  cross 

To  save  a  guilty  race. 
Show  me  thy  power,  with  thy  love, 

And  glory  grant,  with  grace. 

Protect  us,  O  thou  God  most  high. 

Until  we  reach  the  place 
Where  endless  anthems  we  shall  sing 

Around  thy  throne  of  grace. 

Columba  died  on  the  9th  of  June,  a.d.  597.  "  He  was 
angelic  in  aspect,  brilliant  in  speech,  holy  in  deed,  lofty  in 
genius,  and  great  in  counsel.  No  part  of  an  hour  could 
pass  in  which  he  was  not  earnestly  engaged  in  prayer, 
reading,  writing,  or  in  some  other  work." 

"His  extraordinary  piety,  talents,  and  usefulness,  ac- 


108  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

eompanied  with  a  perpetual  serenity  of  mind,  cheerfulness 
of  countenance,  simplicity  of  manners,  and  benevolence 
of  heart,  have  deservedly  raised  him  to  the  first  rank  of 
saints."     (Smith's  "  Life,"  p.  165.) 

Such  was  the  great  presbyter  abbot  of  Zona :  Mungo 
was  his  contemporary  at  Glasgow  and  Strathclyde;  and 
Aidan  was  one  of  his  students,  companions,  and  admirers, 
who  founded  Melrose  Abbey  and  that  of  Lindisfarne. 
The  latter  was  a  small  island  on  the  northeast  coast  of 
England,  on  which  a  famous  monastery  arose  through 
Aidan's  efforts. 

Young  men  from  lona,  Melrose,  and  Lindisfarne  carried 
the  gospel  into  the  northern  and  central  parts  of  England, 
and,  through  their  ministrations,  for  over  a  quarter  of  a 
century  before  the  arrival  of  the  Eoman  missionaries  on 
the  island  of  Thanet  the  gospel  was  proclaimed  and  nu- 
merous conversions  made  among  the  Anglo-Saxons. 

Up  to  the  year  597  the  gospel  was  preached  among  the 
ancient  Britons,  the  Scots,  the  people  of  Strathclyde,  the 
Picts,  and  the  Anglo-Saxons  of  the  north  and  middle  parts 
of  England.  During  that  period  the  same  mode  of  ad- 
ministering the  sacraments,  of  public  worship,  ecclesiasti- 
cal government  and  discipline,  was  observed  among  them. 
There  was  not  a  discordant  sound  of  difference  heard  in 
any  of  their  communities  until  it  was  proclaimed  by  those 
Roman  intruders,  Austin  and  his  monks. 


IV.— FOURTH  PERIOD :  from  a.d.  599  to  a.d.  685. 

MISSIONS   OF   THE   ANCIENT   lEISH   CHURCH   TO   FOREIGN 
COUNTRIES. 

1.  Columbanus. 

Born  iu  Leinster  in  545 ;  died  in  615.  One  of  the  most 
learned  and  eloquent  of  the  numerous  missionaries  sent 
forth  from  Ireland.  He  was  educated  under  St.  Comghal 
in  the  famous  monastery  of  Bangor,  in  the  County  Down. 
He  was  a  distinguished  Latin,  Greek,  and  Hebrew  scholar. 
He  passed  over  to  France  with  twelve  companions  iu  his 
forty-fifth  year  and  founded  the  monasteries  of  Annegray, 
Luxeil,  and  Fontaine.  His  devotion  to  his  own  Irish  rule 
and  customs  brought  him  in  conflict  with  the  French 
clergy.  His  strict  ideas  of  morality  were  ahead  of  that 
age  and  country.  On  account  of  rebuking  immorality  in 
high  places  he  was  expelled  from  France.  He  and  his 
companions  passed  into  Switzerland.  One  of  them  was 
attacked  by  a  fever  and  left  at  Bregentz.  Columbanus 
and  the  others  pursued  their  joui-ney  into  Lombardy,  in 
northern  Italy,  where  at  Bobbio  he  founded  a  monastery. 
The  Lombards  were  Arians,  but  their  king  received  and 
treated  him  kindly.  His  eloquence  was  admired,  and  he 
was  held  in  the  highest  estimation.     Of  his  sermons  Gui- 

109 


110  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

zot  remarks  that  "  the  flights  of  iniagiuatiou,  the  pious 
transports,  the  vigorous  appUcation  of  principles,  the  war- 
fare declared  agaiust  all  vain  or  hypocritical  compromise, 
give  to  the  words  of  the  preacher  that  passionate  author- 
ity which  may  not  always  surely  reform  the  souls  of  his 
hearers,  but  which  dominates  over  them,  and  for  some 
time  at  least  exercises  paramount  sway  over  their  conduct 
and  their  life."  The  town  of  San  Colombo,  in  Lombardy, 
was  named  for  him,  while  his  companion,  St,  Gall,  gave 
his  name  to  a  canton  of  Switzerland,  as  well  as  to  the 
monastery  therein  which  he  founded. 

"While  at  Bobbio,  Columbanus,  about  a.d.  607,  addressed 
an  arousing  letter  to  Pope  Boniface  IV.,  whose  pre- 
decessor, Boniface  III.,  in  the  preceding  year  had  been 
created  "Universal  Bishop  and  Head  of  all  Christian 
Churches"  by  the  Emperor  Phocas,  who  had  murdered 
his  predecessor  at  Constantinople  and  usurped  his  throne. 
As  a  consequence  the  Patriarch  of  Constantinojjle  refused 
to  recognize  and  sanction  his  action.  Phocas,  thus  re- 
jected by  the  Greek  Patriarch,  apphed  to  the  Roman  Pa- 
triarch, proposing  that  if  he  recognized  himself  as  emperor 
in  consideration  thereof  he  would  create  the  Eoman  Pa- 
triarch and  his  successors  respectively  "Universal  Bishop 
and  Head  of  all  Christian  Churches."  This  arrangement 
was  accordingly  made,  and  a  monument  erected  on  the 
Campus  Martins  in  Rome,  in  a.d.  607,  bears  testimony 
to  the  creation  of  the  pope's  new  title.  In  the  foregoing 
letter  Columbanus  says  to  the  Roman  prelate:  "All  we 
Irish  are  disciples  of  St.  Peter  and  St.  Paul,  and  of  all  the 
disciples  who  wrote  the  divine  canon  under  the  guidance 


ANCIENT  IRISH  FOREIGN  MISSIONS.  \  H 

of  the  Holy  Spirit ;  we  dwell  at  the  ends  of  the  earth ;  we 
receive  nothing  beyond  the  evangeUcal  and  apostolical 
doctrine ;  not  one  of  us  has  been  a  heretic,  or  a  Jew,  or  a 
schismatic,  but  the  Catholic  faith  is  preserved  among  us 
intact  as  it  was  originally  handed  down  by  you,  the  suc- 
cessors of  the  holy  Apostles." 

2.  But  the  conversion  of  the  Irish  people  to  Christianity 
was  only  a  part  of  the  labors  of  those  early  missionaries. 
Education  was  not  neglected.  In  every  important  town 
they  organized  a  seminaiy.  Thus  at  KeUs,  Bangoi", 
Derry,  Armagh,  Ross-Carbery,  Cashel,  Clonmacnois,  and 
in  numerous  other  parts,  important  schools  for  the  educa- 
tion of  the  young  were  established,  which  flourished  in  an 
astonishing  manner,  and  were  numerously  attended  by 
young  men  from  England  and  Western  Europe.  It  was  a 
common  saying  in  England  that  such  and  such  "were 
sent  away  to  Ireland  to  be  educated."  The  peculiar,  dis- 
turbed character  of  Europe  favored  the  growth  of  Ire- 
land's schools.  After  the  dissolution  of  the  Western  Ro- 
man Empire  in  a.d.  476  an  upheaval  of  all  social  relations 
took  place  in  Western  Europe.  The  favored  children  of 
birth  and  education,  while  under  Roman  imperial  sway, 
became  slaves  to  their  invaders,  who  were  generally  un- 
lettered men  of  sinews  more  than  of  culture,  before  whom 
Roman  learning,  Roman  culture,  Roman  tastes,  and  Ro- 
man manners  melted  into  the  depth  of  ignorance.  In 
Britain  the  Angles  and  Saxons  spared  nothing  worthy  of 
refinement.  The  cities  and  walls  and  houses  left  by  the 
Romans  were  demolished,  and  the  people  massacred  or  re- 
duced to  slavery.     The  same  conditions  were  forced  upon 


112  IRELAND:   ITS   CHEISTIANITT  AND   LEARNING. 

the  Gauls,  the  dwellers  along  the  Rhine,  and  the  Italians, 
by  their  conquerors,  and  hence  learning  ceased  wherever 
the  rude  sons  of  the  forest  became  victorious. 

3.  For  over  a  century  the  Saxons  in  England  kept  up 
an  uninterruiited  war  of  extermination  of  the  native 
Britons,  and  for  a  couple  of  centuries  turned  their 
weapons  against  themselves,  until  they  were  united  un- 
der Egbert  into  one  kingdom.  Amid  those  commotions 
there  was  little  use  for  education  among  the  Saxons. 
During  those  upheavals  Ireland  was  tranquil.  No  in- 
vader had  dared  to  pollute  her  soil.  Her  schools  were 
open  without  restriction  to  all  who  resorted  to  them; 
young  men  flocked  to  Ireland  for  protection,  as  an  asylum 
of  rest,  and  for  the  acquirement  of  an  education. 

Imbued  with  the  idea  that  the  intellect  and  the  feelings 
require  to  be  equally  cultivated  in  order  to  receive  and 
retain  those  sacred  impressions  derived  from  religious  in- 
struction and  render  them  abiding,  the  learning  of  those 
schools  included  a  classical,  scientific,  and  biblical  course, 
and  so  accurately  were  the  instructions  given,  that,  it  is 
said,  copies  of  a  perfect  Livy  were  in  their  libraries, 
although  many  parts  of  that  author's  works  are  now  lost. 

One  of  their  distinguished  men,  as  we  have  seen,  said 
to  have  been  of  royal  descent,  named  subsequently  Co- 
lumba,  with  twelve  companions,  went  to  lona,  an  island  on 
the  west  of  Scotland,  and  founded  a  celebrated  seminary 
thereon,  whose  students  converted  the  Scots  and  Picts 
to  the  Christian  faith, 

A  pupil  of  lona  went  to  Lindisfarne,  an  island  on  the 
eastern  coast,  below  the  mouth  of  the  river  Humber,  and 


ANCIENT  lEISH  FOREIGN  MISSIONS.  II3 

established  a  seminary  whose  young  men  carried  the  gos- 
pel throughout  the  Lowlands  of  Scotland  and  the  northern 
and  central  parts  of  England. 

Another  founded  the  far-famed  seminary  of  Bobbio  in 
Italy,  and  stiU  another  founded  St.  Gall  in  Switzerland ; 
while  others  awoke  the  people  along  the  Rhine  to  a  know- 
ledge of  the  Christian  faith. 

After  the  heptarchy  was  consolidated  into  one  king- 
dom, the  king  called  to  his  aid  Johannes  Scotus  Eri- 
gena,  an  Irishman,  to  found  the  University  of  Oxford; 
while  nearly  contemporaneously  Charlemagne  appointed 
two  other  Irishmen  to  found  the  new  universities  of  Paris 
and  Pavia.  At  the  latter  Columbus,  the  discoverer  of 
America,  was  educated.  Thus  throughout  Scotland,  Eng- 
land, France,  Germany,  Switzerland,  and  Italy,  Irishmen 
laid  the  foundations  of  learning,  which  have  continued  to 
flourish  there  ever  since.  Thus  England  owes  to  Ireland 
a  debt  of  gi-atitude  for  the  education  of  her  sons  during 
those  troublous  times,  and  for  the  acquisition  of  an  Irish- 
man to  found  her  earliest  university  who  was  the  acknow- 
ledged first  master  of  Christian  learning  of  his  times,  the 
results  of  whose  instructions  have  become  world-wide ;  for 
Oxford's  educated  sons  have  made  history  read  in  new 
lines,  filled  thrones,  conquered  nations,  created  statesmen, 
orators,  scholars,  professional  leaders  of  thought,  and 
girdled  the  world  with  industry,  colonial  settlements,  and 
general  intelligence. 

4.  Scotland  never  lost  the  vim  and  force  it  received 
from  the  teachings  of  lona.  Irrespective  of  the  means 
subsequently  employed  to  attach  the  people  to  a  different 


114  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

faith,  nevertheless  there  lingered  in  their  hearts  and  mem- 
ories the  gi-audeur  of  thought  which  emanated  from  Co- 
lumba,  and  whicli  culminated  in  the  exercise  of  conscien- 
tious convictions  which  made  martyrs  to  truth,  reformers 
like  John  Knox,  Andrew  Melville,  and  Simon  Cameron, 
theologians  like  Chalmers  and  McCosh,  and  missionaries 
like  Alexander  Duff  and  David  Livingstone. 

5.  German  schools  and  universities  need  no  pen  nor 
tongue  to  portray  their  greatness.  Their  fame  is  em- 
blazoned on  the  intellects  of  their  scholars,  and,  like  their 
first  Irish  teachers,  the  eloquence  of  their  Luther  and  the 
learning  of  their  Melanchthon  are  the  watchwords  for  the 
onward  progress  of  their  illustrious  successors. 

6.  France  never  lost  the  literary  taste  cultivated  by  the 
founder  of  its  illustrious  university,  whose  sons  have 
added  fresh  laurels  to  the  chaplets  of  their  alma  mater :  of 
whom  none  holds  a  more  prominent  rank  than  the  re- 
former Calvin,  whose  memory  is  surrounded  with  the 
most  durable  of  friendships  and  the  most  inveterate  of 
hatreds,  whose  writings  are  bulwarks  of  truth,  and  engines 
of  destruction  of  all  that  is  heterodox,  and  whose  image 
of  the  beautiful  and  the  true  and  the  good  will  ever  be 
cherished  by  all  the  right-minded  and  pure-hearted  of  his 
admirers.  Even  in  sunny  Italy,  however  downtrodden  for 
a  time,  truth,  though  crushed  to  earth,  arose.  In  her  free 
republics,  thought  never  perished.  Commerce  divested 
religion  of  much  of  its  narrow  views.  The  free  inter- 
course between  Genoa,  Pisa,  Florence,  Bologna,  Venice, 
and  the  Levant  kept  alive  the  flame  of  learning.  At 
Bologna  the  university  made  transcendent  strides  in  an 


ANCIENT  IRISH  FOREIGN  MISSIONS.  ^^JS 

upward  course  of  human  development.  Philosophy  was 
hailed  with  a  new  delight  even  beyond  the  aspirations  of 
Plato.  The  ancient  languages  of  Greece  and  Eome  were 
studied  and  revived  and  spoken  with  a  zest  and  a  taste 
and  an  accomplishment  recalling  the  times  of  Demos- 
thenes and  Cicero. 

Inducements  to  restore  the  acquisitions  of  the  past  to 
actual  pleasurable  enjoyments  were  offered.  Honors  and 
rewards  for  the  best  examinations  were  founded.  The 
degrees  of  BacheUor  and  Master  of  Arts  were  created 
as  certificates  of  the  universities  to  such  as  had  passed  their 
final  examinations  on  the  full  course  of  studies  prescribed 
by  the  faculty.  Such  degi-ees  entitled  their  possessors  to 
become  teachers,  lecturers,  and  professors.  The  Benais- 
sance  bloomed  forth.  Darkness  began  to  disappear.  New 
ideas,  a  new  faith,  came  forth. 

7.  The  Anglo-Saxons  in  Britain :  from  A.B.  449  to  A.D.  597. 

Reference  has  been  heretofore  made  to  the  arrival  of 
the  Anglo-Saxons.  It  has  been  stated  that  after  the  de- 
parture of  the  Romans  from  Britain  the  people  were 
raided  by  the  Scots  and  the  Picts,  and  that  calamity  after 
calamity  had  fallen  upon  the  Britons. 

Having  had  for  over  four  hundred  years  the  Roman 
legions  to  defend  and  protect  them,  the  inhabitants  of 
Britain  were  thereby  unaccustomed  to  self-defense  and 
the  use  of  military  weapons,  which  they  were  neither 
allowed  to  practise  nor  to  possess.  When  left  to  them- 
selves they  were  therefore  unable  to  withstand  the  onsets 
of  their  invaders. 


11(3  IRELAND:   ITS   CBRISTIAXITT  AND   LEARNING. 

Their  appeals  to  Rome  for  a  return  of  the  legions  were 
made  in  vain.  The  Western  Roman  Empire  had  more  to 
attend  to  than  it  had  then  ability  to  maintain.  Fierce 
tribes  from  a  distance  had  entered  the  imperial  lines,  and 
all  its  military  forces  were  required  for  their  continental 
provincial  protection. 

In  this  dilemma  the  Britons  applied  to  the  Angles  and 
Saxons  on  the  German  coasts  for  aid  against  their  foes, 
who  in  response  arrived,  drove  out  the  enemy,  and,  being 
pleased  with  the  country,  determined  to  own  it  for  them- 
selves. Their  weapons,  reeking  with  their  recent  victory, 
were  turned  against  the  people  whom  they  came  to  pro- 
tect. Men,  women,  and  children  were  hewn  down  with 
their  swords.  Neither  age,  nor  sex,  nor  family,  nor  con- 
dition was  spared.  Churches  were  burned.  Bridges  were 
torn  down.  Roads  were  disrupted.  Houses  were  dis- 
mantled. Cities  and  towns  were  destroyed.  The  whole 
improvements  left  by  the  Romans  were  obliterated.  In 
their  places  wooden  shanties  and  heathen  temples  were 
•erected.  Heathenism  was  established.  Schools  were  dis- 
continued. The  few  Britons  not  murdered  within  their 
"bounds  were  enslaved.  Those  escaping  from  the  slaugh- 
ter fled,  some  to  their  former  enemies,  the  Scots  and 
Picts,  others  to  Wales  and  Cornwall ;  while  large  numbers 
crossed  the  Channel  to  Armorica,  in  France,  and  subse- 
quently gave  to  it  the  name  of  Brittany,  or  Bretagne. 
The  country  thus  devastated  was  divided  among  the  con- 
querors. A  number  of  kingdoms  soon  appeared  on  the 
conquered  territory,  such  as  Kent,  Sussex,  Wessex,  Essex, 
East  Angles,  Mercia,  and  Northumberland.    The  western 


ANCIENT  IRISH  FOREIGN  MISSIONS.  \\-j 

coast  aud  islands  were  inhabited  by  the  ancient  settlers, 
and  retained  their  British  autonomical  names  and  religion, 
between  whom  and  the  Saxons  a  non-intermittent  warfare 
continued  for  centuries. 

About  the  year  596  the  Bishop  of  Rome  seems  to  have 
heard  that  the  Anglo-Saxons  were  pagans,  and  for  the 
purpose  of  their  conversion  sent  one  Augustine  and  forty 
monks  to  labor  among  them;  while  long  before  their 
arrival  Christianity  had  taken  root  and  borne  fruit  in 
Northumberland  and  Mercia,  as  well  as  among  the  ancient 
Britons,  Picts,  Scots,  and  in  the  kingdom  of  Strathclyde. 


v.— THE  FIFTH   PERIOD:  between  a.d.  597  and 

A.D.  795. 

ARRIVAL  OF  THE  ROMAN  MISSIONARIES,  AND  DISPUTES  BE- 
TWEEN THEM  AND  THE  BRITISH  AND  SCOTTISH  CHURCHES 
ABOUT  THE  TONSURE  AND  THE  OBSERVANCE  OF  EASTER. 

Christ  arose  from  the  dead  on  the  first  day  of  the  week. 
That  day  was  called  by  the  Romans  soils  dies,  which  has 
since  been  by  the  modern  English  called  Smidau,  and  has 
been  observed  by  all  the  followers  of  Immanuel  as  a  day 
for  his  public  worship.  By  all  evangelical  Christians  it 
has  been  known  as  the  Lord's  Day,  in  commemoration  of 
his  RESURRECTION.  There  is  no  day  holy  but  the  Lord's 
Day.  All  other  so-called  holy  days  are  of  mere  human  in- 
vention, without  the  slightest  authority  from  the  sacred 
Scriptures.  Hence  Christmas  day,  Easter,  and  other  days 
set  apart  by  some  professing  Christians  are  mere  human 
appointments,  without  the  slightest  divine  authority  from 
Holy  Scripture  or  any  genuine  divine  revelation. 

As  the  earliest  church  was  organized  at  Jerusalem,  its 
members,  being  converts  from  the  Jews,  observed  the  fes- 
tivals of  the  Jewish  religion  while  in  that  city,  before  its 
destruction ;  but  it  was  not  incumbent  upon  the  converts 
from  the  Gentiles  to  observe  any  Jewish  festival. 

It  was  during  the  festival  of  the  Passover  week  that  the 

118 


DISPUTES  WITH  TEE  ROMAN  MISSIONARIES.  \\Q 

Jews  had  Christ  crucified ;  and  consequently  the  first  day 
of  the  week  after  the  kiUiug  of  the  Passover  lamb  was 
observed  by  the  Jewish  Christians  in  commemoration  of 
the  resurrection  of  Christ. 

The  churches  in  Asia  Minor  were  organized  by  Paul. 
No  mention  in  any  of  his  epistles  to  them  is  made  about 
the  observance  of  such  a  commemoration  connected  with 
the  Passover.  The  Passover  lamb  was  a  type  of  the  com- 
ing Sacrifice.  That  Sacrifice  had  been  offered  on  Mount 
Calvary.  The  type  was  fulfilled.  It  did  not  require  after- 
ward to  be  repeated;  for  by  one  offering  all  his  people 
were  perfectly  sanctified.  After  the  martyrdom  of  Paul 
and  the  environment  and  capture  of  Jerusalem,  John  the 
divine  arrived  at  Ephesus  and  is  said  to  have  instituted 
the  festival  of  the  resurrection,  which  was  transmitted  to 
his  successors,  as  tradition  informs  us.  There  is  no  posi- 
tive proof  for  the  statement. 

In  the  year  142,  Telephorus,  a  Roman  clergyman,  intro- 
duced the  observance  of  Lent.  A  few  years  afterward 
the  observance  of  Easter  followed  in  that  city. 

In  158,  Polycarp,  a  former  disciple  of  John,  visited 
Rome.  Auicetus  was  Bishop  of  Rome  at  that  time.  An 
animated  discussion  took  place  between  them  about  the 
time  and  manner  of  celebrating  Easter.  Polycarp  was  an 
Asiatic,  who  celebrated  the  Passover  on  the  night  of  the 
14th  of  the  month  Nisan,  and  commemorated  the  cruci- 
fixion on  the  next  day,  and  on  the  third  day  the  resur- 
rection, which  was  the  practice  of  the  Jewish  Christians ; 
while  the  new  Roman  invention  did  not  allow  of  the 
celebration  of  the  Passover  by  name,  but  on  the  next 


120  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

Lord's  Day  after  the  full  moon  in  Nisan  celebrated  the 
resurrection,  and  on  the  previous  Friday  the  crucifixion. 

In  197,  Victor,  Bishop  of  Rome,  anathematized  all  the 
Eastern  churches  because  they  would  not  observe  Easter 
on  the  same  day  and  in  the  same  manner  in  which  it  was 
observed  by  the  Roman  church;  to  which  Firmilian, 
Bishop  of  Cappadocia,  replied  by  alleging  that  "Victor 
had  by  his  excommunication  of  the  Eastern  churches 
only  made  himself  a  schismatic  and  cut  himself  off  from 
the  rest  of  Christendom ;  and  that  many  things  were  done 
at  Rome  contrary  to  apostolic  authority." 

Cyprian,  Bishop  of  Carthage,  was  willing  to  admit  that 
the  Bishop  of  Rome  was  the  successor  of  St.  Peter,  and 
because  of  the  importance  of  the  city  that  the  church  of 
Rome  was  entitled  to  precedence ;  but  refused  to  acknow- 
ledge the  superiority  of  the  Bishop  of  Rome  over  other 
bishops  in  point  of  jurisdiction  or  authoi'ity,  such  as 
Stephen  claimed;  and  furthermore  claimed  the  right  of 
every  bishop  to  make  laws  for  his  own  church. 

Prior  to  this,  in  169,  the  heathen  priests  formed  a  spe- 
cial source  of  consideration  for  the  Roman  religious  for- 
malists. Their  flowing  robes  and  tonsure  created  wonderful 
admiration.  There  was  an  inexpressible  mystery  and  an 
indescribable  magnetic  attraction  which  unconsciously  in- 
fluenced the  Roman  bishop  and  clergy  to  adopt  their  use ; 
which  from  their  antiquity  conferred  a  corresponding 
priestly  feeling  and  appearance  on  their  new  adopters, 
and  which  must  in  their  estimation  create  a  similar  weird- 
like, attractive,  devotional  impression  on  the  minds  of  their 
fellow- worshipers. 


DISPUTES    WITH   THE  ROMAN  MISSIONARIES.  \'l\ 

The  tonsure  was  contrary  to  Ezekiel  xliv.  20,  upon 
which  Jerome  remarks:  "This  evidently  demonstrates 
that  we  ought  neither  to  have  our  heads  shaved,  as  the 
priests  and  votaries  of  Isis  and  Sirapis,  nor  yet  suffer  our 
hair  to  grow  long,  after  the  luxurious  manner  of  barba- 
rians and  soldiers ;  but  priests  should  appear  with  a  ven- 
erable and  gi'ave  countenance ;  neither  are  they  to  make 
themselves  bald  with  a  razor,  nor  clip  their  heads  so  close 
that  they  may  look  as  if  they  were  shaven ;  but  they  are 
to  let  their  hair  grow  so  long  that  it  may  cover  their 
skin."  Upon  which  Bingham  remarks :  "  It  is  impossible 
for  any  rational  man  to  suppose  that  Christian  priests 
had  shaven  crowns  in  the  days  of  St.  Jerome." 

About  A.D.  170,  Irenseus  and  several  other  Christian 
teachers  were  at  Lyons  and  other  parts  of  Gfaul.  Their 
doctrines  on  the  leading  views  of  faith  and  practice  soon 
spread  to  Britain,  and  were  widely  circulated  over  that 
territory  which  was  conquered  and  governed  by  the 
Romans. 

Hence,  when  Augustine  and  his  monks  arrived  in  596 
to  convert  the  pagan  Saxons,  they  were  surprised  to  find 
a  Christian  church  which  differed  from,  and  was  indepen- 
dent of,  the  Bishop  of  Rome  in  British  territory ;  for  the 
learned  Bingham  observes :  "  The  Britannic  churches  for 
six  hundred  years  never  acknowledged  any  dependence 
upon  Rome.  And  in  the  matter  of  the  paschal  contro- 
versy, they  were  so  far  from  paying  any  deference  to  the 
Roman  custom  that  they  continued  then*  ancient  practice 
of  observing  Easter  on  a  different  Sunday  from  Rome  for 
some  ages  after,  notwithstanding  all  the  arguments  that 


]^22  UlELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

the  pope  ov  his  party  could  urge  against  them.  For  which 
reason  they  were  treated  as  schismatics  by  the  agents  and 
emissaries  of  Eome." 

A  conference  was  planned  between  the  British  bishops 
and  Augustine.  On  their  arrival  the  British  bishops  ob- 
served a  want  of  recognition  on  the  part  of  the  Romans. 
Augustine  addressed  them  thus,  according  to  Bede :  "  You 
act  in  many  particulars  according  to  our  custom,  or  rather 
to  the  custom  of  the  universal  church ;  and  yet  if  you  will 
comply  with  me  in  these  three  points — keep  Easter  at  the 
due  time ;  administer  baptism,  by  which  we  are  again  born 
to  God,  according  to  the  custom  of  the  Holy  Roman  Apos- 
tolic Church ;  and  jointly  with  us  preach  the  Word  of  God  to 
the  English  nation — we  will  readily  tolerate  all  other  things 
you  do,  though  contrary  to  our  customs."  They  answered 
that  they  would  do  none  of  these  things,  nor  receive  him 
as  their  archbishop.  To  which  Augustine  breathed  out 
threatenings  about  the  vengeance  of  death  they  would 
suffer.     (Bede,  "  Ecclesiastical  History,"  lib.  ii.,  cap.  2.) 

After  this  the  pagan  king  of  Northumbria  was  influ- 
enced to  attack  the  monastery  of  Bangor,  on  the  river 
Dee,  where  twelve  hundred  of  its  inmates  were  most 
inhumanly  slaughtered ;  in  which  the  hand  of  the  Roman 
missionary  was  too  apparent. 

In  605  his  successor,  Laurentius,  Archbishop  of  Canter- 
bury, and  Bishops  Mellitus  and  Justus,  addressed  a  letter 
to  the  bishops  and  abbots  throughout  Scotia,  meaning  the 
Irish  and  the  Picts,  wherein  they  said:  "Becoming  ac- 
quainted with  the  errors  of  the  Britons,  we  thought  the 
Scots  had  been  better;  but  we  have  been  informed  by 


DISPUTES    WITH  THE  ROMAN  MISSOINARIES.  123 

Bishop  Dagau,  coming  into  this  aforesaid  island,  and  the 
Abbot  Columbanus  in  France,  that  the  Scots  in  no  way 
differ  from  the  Britons  in  their  behavior  (toward  the 
Romans)." 

Hence  Soames,  in  his  "  Latin  Church,"  p.  51,  writes :  "  It 
is  quite  certain  that,  in  Augustine's  time,  from  a.d.  596  to 
604,  Britain  and  Ireland  were  agi*eed  upon  religious 
questions."  Furthermore  Soames,  in  his  "  Anglo-Saxon 
Church,"  writes :  "  The  kingdom  of  the  East  Saxons  had 
sunk  in  unheeded  heathenism  since  the  failure  of  Mellitus, 
the  Eoman  missionary.  One  of  its  princes,  however, 
Sigebert,  had  become  a  frequent  guest  at  the  Northum- 
brian court,  and  he  was  there  converted.  At  his  desire 
Chad  (Cedd),  of  the  Scottish  communion,  repaired  to  the 
East  Saxons.  He  received  eventually  episcopal  consecra- 
tion from  Finan  the  Scot,  prelate  of  Northumbria;  and 
it  was  chiefly  by  his  exertions  that  the  diocese  of  London, 
the  kingdom  of  the  East  Saxons,  as  it  remained  until  re- 
cently, was  reclaimed  from  Gentile  superstition." 

The  kingdoms  of  Northumbria,  Mercia,  and  the  East 
Saxons  were  converted  to  Christ  by  Scottish  missionaries 
in  thirty-five  years. 

In  A.D.  665,  Chad  had  to  be  ordained  by  Wine,  Bishop 
of  the  West  Saxons,  with  the  aid  of  two  British  bishops 
who  did  not  belong  to  the  Roman  communion  and  by  its 
adherents  were  not  regarded  as  canonically  consecrated. 
On  which  account  Bede  states :  "  For  at  that  time  there 
was  no  other  bishop  in  all  Britain  canonically  ordained, 
besides  Wine." 

As    to    the  allegation    that  Augustine  converted  the 


224  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

Anglo-Saxons,  Eapin  ("  History  of  England,"  vol.  i.,  pp. 
72,  80)  says :  "  Augustine  has  run  away  with  the  honor  of 
converting  the  English,  when  in  the  main  the  progress  he 
made  was  not  very  considerable.  It  is  true  that  he 
preached  to  the  Saxons  of  Kent,  as  Melhtus  did  to  those 
of  Essex,  and  that  with  good  success. 

"  In  the  height  of  his  success,  for  which  he  is  so  greatly 
honored,  Augustine  only  established  two  bishops,  Justus 
at  Rochester,  and  Mellitus  in  London,  over  the  East 
Saxons.  This  is  clear  evidence  that  the  progi'ess  with 
which  he  was  credited  was  not  so  considerable  as  Gregory 
imagined.  Surprisingly  strange  is  it  that  the  conversion 
of  the  English  should  be  ascribed  to  Augustine,  rather 
than  to  Aidan,  to  Finan,  to  Colman,  to  Cedd,  to  Diumu, 
and  the  other  Scottish  monks,  who  undoubtedly  labored 
much  more  abundantly  than  he.  But  here  lies  the  case : 
these  last  had  not  their  orders  from  Rome,  and  therefore 
must  not  be  allowed  any  share  of  the  glory  of  this  work." 

"Only  two  counties  north  of  the  river  Thames  were 
under  Roman  Catholic  superintendence  during  their  tran- 
sition from  paganism  to  Christianity,  and  these  two  were 
largely  indebted  to  domestic  zeal  for  their  conversion. 
Every  other  county  from  London  to  Edinburgh,  a  dis- 
tance of  about  four  hundi-ed  miles,  has  the  full  gratifica- 
tion of  pointing  to  a  native  (Scottish  or  British)  church  of 
unknown  antiquity,  but  seemingly  of  Asiatic  origin,  as  its 
nursing-mother  in  Christ's  holy  faith."  (Soames's  "  Anglo- 
Saxon  Church,"  p.  67.) 

Thus  the  East  Angles,  the  West  Saxons,  and  the  South 
Saxons  were  Roman  Catholics  whom  the   Scottish  mis- 


DISPUTES    WITH   THE  ROMAN  MISSIONARIES.  125 

sionaries  helped  most  efficiently  to  discai-d  heathenism 
and  embrace  the  Redeemer  and  Saviour. 

However  great  was  the  want  of  success  of  the  Roman 
mission,  as  facts  prove  it  to  have  been,  important  works 
demand  that  all  things  be  presented  without  fear  or 
opposition  whose  tendency  develops  truth,  love,  and 
justice  to  and  for  all  concerned,  wherever  situated  or 
located. 

No  sooner  had  the  year  621  commenced  than  Pope 
Honorius,  who  was  excommunicated  by  the  sixth  General 
Council,  addressed  a  letter  to  the  Irish  clergy  about  their 
non-observance  of  the  Roman  Easter.  Certain  monks 
from  England  arrived  to  persuade  the  Irish  to  observe 
the  Easter  as  appointed  by  Rome.  Without  consulting 
the  northern  clergy,  the  southern  Irish  clergy  adopted 
the  Roman  Easter ;  and  Thomian  of  Armagh,  Colman  of 
Clonard,  Dimon  of  Connor,  entered  into  a  correspondence 
on  the  svibject. 

Cummian,  who  was  born  in  589  and  died  in  661,  was  a 
great  admirer  of  Pope  Gregory  the  Great,  and  is  said  to 
have  had  a  desire  to  be  the  pontiff's  successor,  whose  as- 
pirations were  ridiculed  by  his  opponents  thus,  to  his 
gi-ief  and  mortification : 

If  any  one  went  across  the  sea 
To  sit  on  the  chair  of  Gregory, 
If  from  Ireland  it  was  meet  for  him, 
Except  he  was  Cummian  Fota. 

In  A.D.  675,  Fenachta  Fledagh  became  monarch  of  Ire- 
land ;  and  during  the  next  year  he  destroyed  the  palace  of 


126  IRELAND:   ITS   CHBISTIAXITY  AXD   LEARNING. 

the  northern  kings  at  Eunishowen,  in  the  county  of 
Donegal.  Having  previously  adopted  the  Roman  Easter, 
he  determined  that  the  northern  Scots  should  adopt  it 
also.  That  they  would  not  do.  Consequently  he  issued 
a  proclamation  that  the  lands  of  Columbcille  should  not 
enjoy  the  same  privileges  as  those  of  Patrick,  Finnian, 
and  Ciarnan. 

At  the  expense  of  the  downfall  of  loua,  Armagh  now 
arose  to  prominence. 

But  while  the  Roman  Easter  and  the  Roman  tonsure 
were  adopted  in  the  south  of  Ireland  they  were  both  de- 
rided in  the  north  and  among  the  Scots  of  Argyleshire, 
as  well  as  among  the  Britons;  and  furthermore  neither  the 
southern  nor  northern  Irish,  the  Argyleshire  Scots,  nor 
the  Britons  yielded  the  slightest  submission  or  obedience 
to  the  see  of  Rome. 

lona,  Lindisfarne,  and  Whitby. 

It  has  been  previously  related  that  there  was  no  mon- 
astery in  any  part  of  Britain  or  Ireland  like  the  present 
Roman  Catholic  institutions  bearing  that  name;  and 
while  some  of  the  people  in  both  Britain  and  Ireland 
at  the  period  under  consideration  had  favorably  consid- 
ered the  Roman  Easter  and  a  few  had  even  adopted  it, 
yet,  notwithstanding,  there  were  few  who  had  transferred 
their  allegiance  from  the  church  of  their  forefathers  to 
that  of  Rome  in  any  manner  or  form  thus  far  known  to 
exist  either  among  the  ancient  Britons,  the  Scots,  the 
Irish,  or  the  Picts. 

The  monks  of  lona,  as  well  as  of  all  other  similar  insti- 


DISPUTES    WITH   THE  ROMAN  MISSIONARIES.  127 

tutions  in  Britain  and  Ireland,  were  individuals  of  indus- 
trious habits :  while  they  were  close  students,  they  were 
successful  farmers.     They  cultivated  the  soil  as  they  de- 
veloped their  own  minds.    They  extracted  the  fruits  of  the 
earth  through  the  labors  of  their  own  hands.     They  were 
no  idlers  or  triflers   in   thought    or  action.     Tlaey  had 
orchards  and   fields  and  barns,  bountiful,  fruitful,  and 
overflowing.     They  were  neither  stingy  nor  illiberal  with 
their  gifts  from  nature,  labor,  and  Providence.     Students 
from  all  climes  were  welcome  to  share  with  them  supplies 
thus  furnished.     At  Bangor  in  Wales,  as  well  as  Bangor 
in  Ireland,  Durrow,  Deny,  and  lona,  and   in  all  other 
similar  institutions,  a  kind  invitation  with  a  Cuiel  Mielle 
faulthee  for  every  stranger  was  a  standing  motto  of  their 
wonderful  liberality.     And  hence  we  read  of  three  thou- 
sand foreign  students  being  at  Bangor,  as  well  as  large 
numbers  at  other  institutions,  whose  wants  were  bounti- 
fully  supplied    free    of    all    expenses.      Some    of    these 
students  were  princes   and    sons  of   the  nobility.     The 
times  were  revolutionary.     On  the  continent  of  Europe 
turmoil  and  civil  commotions  were  prevailing.     It  took 
ages  to  calm  the  excitements  consequent  on  the  dismem- 
berment of  the  western  Roman  Empire.     The  arrival  of 
the  Saxons  and  their  ruthless  massacres  of  the  British 
Christians  added  to  the  unparalleled  commotions.     Dur- 
ing those  times  Ireland  was  comparatively  serene,  quiet, 
and  secure,  and  became  a  refuge  for  the  oppressed,  to 
which  the  sons  of  the  old  nobility  were  sent  to  enable 
them  to  escape  from  the  pending  sufferings  and  thraldom 
to  which  their  parents  and  relatives  were  subjected  at 


128  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

their  homes  at  the  hands  of  their  invaders;  and  hence 
from  the  sixth  to  the  close  of  the  ninth  centuiy  Ireland  was 

Great,  glorious,  and  free — 
First  flower  of  the  earth  and  first  gem  of  the  sea — 

as  a  refuge  and  a  home  and  a  haven  of  rest  for  the  op- 
pressed from  every  clime. 

At  Whitby  in  Northumbria,  in  a.d.  664,  a  Eomanist 
named  Wilfrid  became  tutor  to  the  king's  son.  The  son 
was  gradually  enthralled  into  the  net  of  his  new  instruc- 
tions. The  queen  had  previously  been  of  the  tutor's  faith, 
while  Osway,  the  king,  had  been  loyal  to  the  faith  of  lona. 
When  the  season  for  observing  Easter  came  around  the 
queen  observed  Roman  time,  while  the  king  celebrated  ac- 
cording to  the  mode  at  lona.  Finally  the  tutor,  the  queen, 
and  the  son  succeeded  by  a  stratagem  in  gaining  over  to 
their  side  the  king.  WiKrid  the  tutor  had  taken  the  ut- 
most pains  of  quoting  "  Thou  art  Peter,  and  upon  this 
rock  I  will  build  my  church  " ;  and  also  that  Peter  carried 
the  keys  of  the  kingdom  of  heaven ;  and  applied  the  texts 
to  mean  that  Peter  was  the  foundation  of  the  Eoman 
church,  and  that  none  could  enter  heaven  without  him. 

Cohnan  was  the  representative  of  lona,  Melrose,  and 
Lindisfarne,  and  the  great  friend  of  the  king;  to  whom 
the  king  one  day  said,  "  Is  it  true,  Colman,  that  these 
words  were  spoken  to  Peter  by  our  Lord?"  He  an- 
swered, "  It  is  true,  0  king."  Then  said  the  king,  "  Can 
you  show  any  such  power  given  to  your  Columba  ?  "  Col- 
man answered,  "No."  Then  the  king  answered  that,  as 
Colman  and  Wilfrid  both  agreed  that  the  keys  of  heaven 


DISPUTES    niTH   THE  ROMAN  MISSIONARIES.  129 

were  given  to  Peter,  he  would  obey  in  all  things  the  de- 
crees of  Peter,  the  doorkeeper  of  heaven,  lest  he  might  re- 
fuse to  admit  him  by  his  keys  when  he  sought  an  entrance 
into  paradise. 

Then  Colman  said :  "  We  abide  by  the  customs  of  our 
fathers,  which  were  given  us  by  Polycarp,  the  disciple  of 
St.  John.  This  Easter  which  I  used  to  observe  I  received 
from  my  elders,  who  sent  me  bishop  hither ;  which  all  our 
fathers,  men  beloved  of  God,  are  known  to  have  cele- 
brated, after  the  manner  which,  that  it  may  not  seem  unto 
any  to  be  constrained  and  rejected,  is  the  same  which  the 
blessed  Evangelist  St.  John,  the  disciple  especially  beloved 
of  the  Lord,  with  all  the  churches  which  he  did  oversee,  is 
read  and  celebrated.  I  marvel  how  men  can  call  that  ab- 
surd in  which  we  foUow  so  gi-eat  an  apostle,  one  who  was 
thought  worthy  of  reposing  upon  the  bosom  of  the  Lord ; 
and  can  it  be  believed  that  such  men  as  our  venerable  father 
CohimbaciUe  and  his  successors  would  have  thought  or 
acted  the  things  contrary  to  precepts  of  the  sacred  Scrip- 
tures?" 

The  king,  however,  avowed  himself  a  Romanist  and 
condemned  the  entire  Scots  community  in  Northumbria. 
Conformity  to  the  Roman  Easter  and  tonsure  was  at  once 
demanded  under  severe  penalties.  The  whole  property  of 
the  churches  and  monasteries  at  Whitby,  Lindisfarue,  and 
other  parts  of  Northumbria,  was  forfeited  to  the  Ro- 
manists without  fee  or  reward  or  compensation.  Num- 
bers conformed.  Larger  numbers  kept  quiet  and  aloof. 
Churches  were  dissolved  in  many  places,  and  religious 
meetings  were  paralyzed  throughout  the  kingdom. 


130  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

Colman  and  his  faithful  Scots,  and  large  numbers  of  the 
genuine  Christian  Anglo-Saxons,  withdrew  to  the  Soots  of 
Argyle,  and  then  passed  over  to  Ireland,  where,  at  Mageo 
(Mayo),  Colman  founded  for  them  a  famous  abbey  on  the 
island  of  Innis-bo-Finne,  off  the  coast  of  the  county  of 
Mayo,  where  he  died  in  a.d.  675. 

Hostility  to  the  principles  of  lona  extended  to  the  king 
of  the  Picts,  who,  in  a.d.  716,  ordered  the  Roman  Easter 
and  tonsure  to  be  adopted  at  lona,  and  on  its  refusal  ex- 
pelled all  the  monks  therefrom  who  declined  to  comply 
with  his  arbitrary  orders. 

The  expelled  monks  after  visiting  several  retreats  found 
homes  among  the  Scots  of  Ireland. 

Romanists  were  now  in  the  ascendancy  among  the 
Anglo-Saxons  and  the  Picts,  but  made  little  headway 
among  the  Britons,  the  Scots,  and  the  Irish. 

Bitter  animosities  were  aroused  among  the  opi^ressed — 
as  the  following  poetical  effusions  will  attest — which  took 
many  generations  to  calm,  subdue,  and  obliterate,  while 
their  spirit  still  lives  among  the  successors  of  the  victors. 

Wilfrid  was  subsequently  made  Archbishop  of  York, 
and  his  life  and  times  were  written  by  the  late  Cardinal 
Newman. 

The  expulsion  of  the  Scots  from  Northuml^ria  created 
among  the  people  hostile  feelings  to  the  Romanist  clergy, 
whose  sentiments  are  delineated  by  the  following  poetical 
effusion,  written  in  Latin  in  a.d.  733.  It  shows  the  feelings 
of  the  age  against  the  new  reUgious  intrusion  of  the 
Roman  propagandists. 


DISPUTES  WITH  THE  ROMAN  MISSIONARIES.  131 

I.      TEANSLATED   FEOM   A  LATIN  POEM   OF  ABOUT  THE 
TEAR   A.D.    733. 

I  boldly  dar'd  the  Latin  priests  accuse 

Of  folly,  impudence,  erroneous  views. 

Because  our  site  they  forcibly  would  change, 

And  their  observance  in  its  stead  arrange ; 

Our  love  of  ancient  rule,  they  fondly  dream. 

We  rashly  should  renounce  for  their  esteem : 

But  ought  not  Rome  those  minor  points  forego, 

A  moderate  and  more  liberal  spirit  show. 

No  more  disturb  the  commonweal's  repose. 

No  more  their  fallible  decrees  impose  ? 

Let  Holy  Writ  ijs  pui'er  light  display, 

And  o'er  our  minds  exert  its  mighty  sway : 

Let  faith  in  Christ  surmount  the  thorny  road. 

And  Christ's  own  precepts  mark  the  way  to  God ; 

But  let  not  human  dogmas  these  deny. 

Or  with  the  wishes  of  base  man  comply ; 

For  Chi-ist's  commands  by  Christ  himself  were  given, 

Man's  surest  guide,  because  the  light  of  heaven. 

His  bishopric  defeated  Colman  leaves, 
And  seeks  again  his  native  Scotia's  shores ; 
To  see  Ansonian's  laws  destroyed  he  grieves, 
The  sight  his  spirit  loathes,  his  soul  abhors. 
On  Osway  Colman's  friends  prevail,  and  he, 
Inconstant,  gives  the  holy  Wilfrid's  see 
To  one  of  Aidan's  school,  in  whom  appear 
Faith  uncorrupt,  pure  morals,  holy  fear ; 
His  name  Ceadda ;  thus  the  prelate's  throne 
A  stranger  fills,  its  old  possessor  gone : 
As  were  a  bride  if  led  to  Hymen's  fane 
While  her  first  spouse  delays  beyond  the  main. 

"  Ireland  was  thus  glorious  and  useful  when  she  had  no 
communion  with  Rome.  Under  Romish  subjection  she 
has  become  morally  and  ecclesiastically  like  one  of  her 


132  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

own  bogs.  And  when  she  has  sometimes  proved  a 
troublesome  pupil,  even  for  Rome,  then  Rome  has  been 
as  ready  to  curse  her  as  any  one  else.  Who  can  forget 
the  Spaniard's  bitter  taunt,  '  Chi'ist  did  not  die  for  the 
Irish '  ? "  (Phelan's  "  Church  of  Rome  in  Ireland,"  p.  249.) 
Taliessyn,  who  wrote  about  a.d.  664-685,  thus  describes 
his  feelings  toward  the  Roman  clergy : 

Woe  be  to  that  priest  y-born 
That  will  not  cleanly  weed  his  corn 

And  preach  his  charge  among ; 
Woe  be  to  that  shepherd,  I  say. 
That  will  not  watch  his  flock  alway, 

As  to  his  office  doth  belong; 
Woe  be  to  him  that  doth  not  keep 
From  Romish  wolves  his  sheep 

With  staff  and  weapon  strong. 


n.      PEINCE  AliDFRID'S   ITINEKARY,  A.D.  682. 

By  a  confusion  of  names  and  chronology  this  prince 
has  sometimes  been  taken  for  King  Alfred.  They  lived 
at  different  periods.  The  former  became  king  of  North- 
umbria  about  a.d.  684,  while  the  latter  became  king  of 
Wessex  in  a.d.  871.  There  were  consequently  one  hun- 
dred and  eighty-seven  years  of  an  intervention  between 
their  respective  reigns.  Prince  Aldfrid  thus  describes 
Ireland : 

I  found  in  Innisfail  the  fair, 

In  Ireland,  while  in  exile  there. 

Women  of  worth,  both  grave  and  gay  men. 

Many  clerics  and  many  laymen. 


DISPUTES   WITH  THE  ROMAN  MISSIONARIES.  133 

I  traveled  in  fruitful  provinces  round, 
And  in  every  one  of  the  five  I  found 
Alike  in  church  and  in  palace  hall 
Abundant  apparel  and  food  for  aU. 

Gold  and  silver  I  found,  and  money, 
Plenty  of  wheat  and  plenty  of  honey ; 
I  found  God's  people  rich  in  pity, 
Found  many  a  feast  and  many  a  city. 

I  also  found,  in  Armagh  the  splendid, 
Meekness,  wisdom,  and  prudence  blended ; 
Fasting  as  Christ  hath  recommended. 
And  noble  councilors  untranscended. 

I  found  in  each  great  church,  moreo'er. 
Whether  on  island  or  on  shore, 
Piety,  learning,  fond  affection, 
Holy  welcome  and  kind  protection. 

I  found  the  good  lay  monks  and  brothers 
Ever  beseeching  help  for  others, 
And  in  their  keeping  the  Holy  Word, 
Pure  as  it  came  from  Jesus  the  Lord. 

I  found  in  Munster,  unfettered  of  any, 
Kings  and  queens  and  poets  full  many ; 
Poets  well  skilled  in  music  and  measure, 
Prosperous  doings,  mirth,  and  pleasure. 

I  found  in  Connaught  the  just  redundance 
Of  riches,  milk  in  lavish  abundance, 
Hospitality,  vigor,  fame, 
In  Cruachan's  land  of  heroic  fame. 

I  found  in  the  country  of  Connaill  the  glorious 
Bravest  heroes,  ever  victorious ; 


134  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

Fair-eomplexioned  men,  and  warlike ; 
Ireland's  lights,  the  high,  the  starlight ! 

I  found  in  Ulster  from  hill  to  glen 
Hardy  warriors  and  resolute  men ; 
Beauty  that  bloomed  when  youth  was  gone. 
And  strength  transmitted  from  sire  to  son. 

I  found  in  Leinster  the  smooth  and  sleek, 
From  Dublin  to  Slewmargy's  jieak ; 
Flourishing  pastures,  valor,  health, 
Long-living  worthies,  commerce,  wealth. 

I  found,  besides,  from  Ara  to  Glee, 
In  the  broad,  rich  country  of  Ossorie, 
Sweet  fruits,  good  laws,  from  all  and  each ; 
Great  chess-players,  men  of  truthful  speech. 

I  found  in  Meath's  fair  principality 
Virtue,  vigor,  and  hospitality ; 
Candor,  joyfulness,  bravery,  pririty — 
Ireland's  bulwark  and  security. 

I  found  strict  morals  in  age  and  youth, 
I  found  historians  recording  truth ; 
The  things  I  sing  of  in  verse  unsmooth 
I  found  them  all — I  have  written  sooth. 

The  Venerable  Bede  "  assures  us  that  the  Irish  were  a 
harmless  and  friendly  people.  To  them  many  of  the 
Angles  had  been  accustomed  to  resort  in  search  of  know- 
ledge, and  on  all  occasions  had  been  received  kindly  and 
supported  gratuitously.  Aldfrid  lived  in  spontaneous  exile 
among  the  Scots  (Irish)  through  his  desire  of  knowledge, 
and  was  called  to  the  throne  of  Northumbria  after  the 
decease  of  his  brother  Egfrid  in  685."  (Lingard's  "  Eng- 
land," vol.  i.,  ch.  3.) 


DISPUTES   WITH  THE  ROMAN  MISSIONARIES.  ^35 

King  Egfnd?s  Invasion. 

Egfrid,  king  of  Northumbria,  invaded  Ireland  in  684,  on 
account  of  his  brother  Aldfrid  having  taken  refuge  there. 
Between  the  two  brothers  there  was  a  deadly  feud.  Ald- 
frid had  escaped  from  his  brother's  f uiy  and  fled  to  Ireland. 
Egfrid  with  his  army  followed  him,  and  failing  to  find 
him  turned  his  weapons  against  the  natives,  whom  he 
massacred  in  large  numbers;  and  on  his  return  to  his 
kingdom  carried  with  him  many  whom  he  reduced  to 
bondage.  In  a  feud  with  the  Picts  shortly  afterward  he 
was  killed,  and  his  courtiers  recalled  Aldfrid  to  the  vacant 
thi'one. 

Favorite  among  the  Scots  while  in  Ireland  was  Adam- 
nus,  Abbot  of  lona,  who  visited  Aldfrid  after  his  corona- 
tion in  behalf  of  the  Irish  captives,  whom  Aldfrid  at  once 
liberated ;  and  sixty  persons  were  thus  enabled  to  return 
to  Ireland  free  and  independent,  through  the  good  offices 
of  the  abbot. 

Meanwhile  a  new  regulation  was  revealed  to  the  abbot. 
The  Eoman  Easter  was  observed  at  the  coui't  of  Northum- 
bria. Adamnus  witnessed  its  observance,  and  through  the 
young  king  became  a  convert  to  the  ceremony.  On  return- 
ing to  lona  he  tried  to  persuade  the  monks  to  accept  its 
observance.  They  refused,  and  he  returned  to  Ireland  and 
became  the  biogi'apher  of  the  distinguished  founder  of  lona, 
and  to  him  posterity  owes  its  knowledge,  in  a  great  de- 
gree, of  that  famous  Irishman  who  was  the  apostle  of  the 
Picts,  the  educator  of  the  Scots,  and  the  greatest  ecclesiastic 
of  that  age. 


X36  IRELAND:    ITS   CHIIISTIAXITY  AND   LEARNING. 


m.. — IRELAND:    THE   CRADLE  OF  EUROPEAN  LEARNING. 

For  centuries  Ireland  was  the  cradle  of  European  liter- 
ature. When  burning  Sappho  had  ceased  to  sing  and 
Thucydides  to  praise  "  the  isles  of  Greece  " ;  when  Virgil's 
muse  had  withdrawn  from  fame,  and  Livy's  pen  ceased  to 
describe  Rome's  greatness ;  when  classic  literature  became 
obliterated  by  the  barbarous  Groth  and  the  relentless  Alan ; 
when  Frank  and  Saxon,  Hun  and  Moslem,  rendered  the 
Continent  a  literary  waste — far  away  from  the  tread  of  the 
Goth  and  the  simitar  of  the  Moslem,  in  the  distant  Erin,  a 
pure  literature  was  cultivated  which  has  been  handed  down 
from  sire  to  son  for  hundreds  of  years. 

What  subject  deserves  more  praise  than  the  immortal 
trophies  of  fame  which  a  country  wears  ?  Ireland's  claim 
to  such  renown  bears  no  uncertain  sound.  Let  her  an- 
cient seats  of  literature  set  forth  her  glory.  Who  has  not 
heard  of  Armagh  and  Lismore,  Clonard  and  Ross-Carbery, 
Connor  and  Bangor,  Clonmacnois  and  Connaught,  Deny 
and  Mayo,  in  whose  halls  and  classes  thousands  of  foreign 
students  were  enrolled? 

The  Psalters  of  Tara  and  Cashel  can  furnish  specimens 
of  poetic  effusions  not  surpassed  by  those  of  either  the 
Hebrew,  Greek,  or  Roman  muses.  By  common  consent 
philosophy,  letters,  science,  and  bibliology  were  cultivated 
in  those  ancient  seats  of  learning.  From  such  circum- 
stances, and  from  the  upright  character  of  the  people, 
their  strict  observance  of  sacred  rest  on  the  first  day  of 
the  week,  their  devout  study  of  sacred  literature,  and  their 


DISPUTES   WITH   THE  ROHAN  MISSIONARIES.  137 

missiouaiy   labors   at   home   and  in  foreign  parts— their 
land  was  called  "  The  Island  of  Saints." 

The  biographer  of  Patrick  says :  "  That  eminent  Chris- 
tian was  accustomed  to  expound  the  Bible  for  days  and 
nights  together."  The  chief  attraction  of  those  ancient 
schools  was  their  strict  discipline  and  thorough  knowledge 
of  the  Bible. 

In  St.  Senan's  time  a  vessel  arrived  at  Cork  "  bringing 
fifty  religious  persons,  passengers  from  the  Continent,  who 
came  to  Ireland  either  for  the  purpose  of  leading  a  life  of 
stricter  discipline  or  of  improving  themselves  in  the  study 
of  the  Scriptures." 

The  Venerable  Bede  having  mentioned  a  plague  that 
raged  throughout  Northumbria  in  the  year  664  says  that 
it  also  "visited  Ireland  likewise  with  signal  violence. 
There  were  in  that  country  at  the  time  we  speak  of  many 
of  the  English  nobility  and  middle  classes,  who  at  the  time 
of  Bishops  Finan  and  Colman  had  left  their  native  island 
and  retired  thither  to  Ireland  either  for  the  purpose  of 
studying  the  Word  of  God  or  else  to  observe  a  stricter 
life.  And  some,  indeed,  presently  devoted  themselves  to 
the  monastic  profession,  while  others  chose  rather  to  pay 
visits  to  the  chambers  of  the  different  masters ;  all  of  whom 
the  Irish  received  most  cordially  and  provided  with  daily 
food  free  of  charge,  as  likewise  with  books  to-  read  and 
gratuitous  instruction.  Among  those  students  were  two  of 
the  English  nobility,  named  Edilhun  and  Egbert,  youths 
of  excellent  parts,  the  first  of  whom  was  the  brother  of 
Edilwin,  a  man  equally  beloved  of  God,  who  himself 
also  went  to  Ireland  in  the  following  age  for  the  pur- 


238  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

pose  of  studying  there,  and  returned  to  liis  country  well 
educated,  after  which,  having  been  apjjointed  bishop 
of  the  province  of  Lindis,  he  ruled  that  church  most 
nobly  for  many  years."  Bede  furthermore  informs  us 
that  "Agilbert,  Bishop  of  Paris,  was  in  650  educated  in 
Ireland." 

About  the  year  685,  Aldfrid,  son  of  Osway,  succeeded 
his  brother  Egfrid  as  king  of  Northumbria  and  accord- 
ing to  Bede  "  he  was  a  man  most  learned  in  the  Scrip- 
tures, who  when  the  throne  became  vacant  was  a  sojourner 
in  the  land  of  the  Scots,  in  Ireland." 

Aldhelm,  Abbot  of  Malmesbury,  in  a  letter  to  Eahfrid, 
who  had  spent  six  years  of  student  life  in  Ireland,  asks : 
"Why  should  Ireland,  whither  students  are  transported 
in  troops  by  fleets,  be  exalted  with  such  unspeakable  ad- 
vantages, as  if  here  in  the  rich  soil  of  England  there  could 
not  be  found  any  Grecian  or  Eoman  teachers  to  expound 
by  their  interpretations  the  dark  problems  of  the  celestial 
libraries  to  inquiring  youths  1 " 

At  that  time  Europe  was  shrouded  in  pagan  darkness. 
From  the  sea-girt  coasts  of  Erin  light  flashed  forth  to  re- 
move the  spiritual  gloom  from  the  minds  of  the  people. 
We  have  seen  how  Columbcille  lighted  the  lamp  of  learn- 
ing on  Ion  a  which  enlightened  the  Picts  of  Caledonia,  and 
how  Aidan  struck  another  fire  on  the  island  of  Lindisfarne 
which  blazed  forth  throughout  the  northern  and  middle 
counties  of  England.  We  have  followed  Columbanus  and 
St.  Gall  to  Luxeuil,  Fontaine,  Switzerland,  and  Italy,  where 
the  former  became  distinguished  at  Bobbio  and  the  latter 
at  St.  Gall.    We  have  likewise  followed  Kilian  to  the  East- 


DISPUTES    WITH  THE  ROMAN  MISSIONARIES.  3^39 

ern  Franks,  and  Willibrord  among  the  Batavians,  the  Fries- 
landers,  and  the  Westphalians,  while  Cedd  and  Diumur  and 
Frumshere  won  trophies  among  the  Anglo-Saxons,  and  aU 
have  gathered  innumerable  hosts  into  the  fold  of  Christ. 
We  have  seen  how  Clement  graced  the  University  of  Pavia, 
while  Albinus  presided  over  the  destinies  of  the  new  Uni- 
versity of  Paris. 

Among  religious  commentators  of  the  year  815  the  most 
distinguished  were  Sedulius  and  Claudius  Scotus,  who 
were  highly  patronized  by  Charles  the  Great. 

When  the  doctrine  of  transubstantiation  was  first 
broached  in  831  by  Paschasius  Radbert  its  most  uncom- 
promising opijonent  was  Joannes  Scotus  Erigena,  a  man 
whom  every  scholar  delights  to  honor.  Such  was  the  celeb- 
rity of  the  Irish  schools  in  1070  that  their  praise  was 
thus  set  forth  in  verse  by  John,  son  of  Sulgen,  Bishop  of 
St.  Davids : 

With  ardent  love  of  learning,  Sulgen  sought 

The  school  in  which  his  fathers  had  been  taught ; 

To  Ireland's  sacred  isle  he  bent  his  way, 

Where  science  beamed  with  bright  and  glorious  ray. 

But  lo  !  an  unfoi-eseen  impediment 

His  journey  interrupted  as  he  went ; 

For  sailing  toward  the  country  where  abode 

The  people  famous  in  the  Word  of  Grod, 

His  bark  by  adverse  winds  and  tempests  tost 

Was  forced  to  anchor  on  another  coast ; 

And  thus  the  Albanian  shore  the  traveler  gained. 

And  there  for  five  successive  years  remained. 

At  length  arriving  on  the  Irish  soil, 

He  soon  applies  himself  with  studious  toil ; 

The  Holy  Scriptures  now  his  thoughts  engage, 

And  much  he  ponders  o'er  tlie  oft-read  page. 


140  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

Exploring  carefully  the  sacred  mine 
Of  precious  treasures  in  the  law  divine, 
Till  thirteen  years  of  diligence  and  pains 
Had  made  him  affluent  in  heavenly  gains, 
And  stored  his  ample  mind  with  rich  supplies 
Of  costly  goods  and  sacred  merchandise. 
Then,  having  gained  a  literary  name 
In  high  repute  for  learning,  home  he  came, 
His  gathered  store  and  golden  gains  to  share 
Among  admiring  friends  and  followers  there. 

About  1083  flourished  Marianus  Scotus,  another  of  Ire- 
land's celebrated  divines,  who  was  distinguished  as  an 
author,  a  biblical  scholar,  a  controversialist,  a  historian, 
and  a  teacher.  Among  his  charity  pupils  was  an  English 
boy  named  Nicholas  Breakspeare,  the  son  of  a  peasant. 
He  was  a  genius  in  his  way,  and  afterwai'd  became  pope 
of  Eome  under  the  name  of  Adrian  IV.,  by  whose  bull,  in 
1155,  Ireland  was  granted  and  sold  to  the  king  of  England 
for  a  penny  a  hearth,  to  be  paid  into  the  coffers  of  St. 
Peter.  About  the  close  of  the  eleventh  century  the  cele- 
brated Tighernach,  the  most  distinguished  Latin  and  Greek 
scholar  of  that  age,  adorned  the  walks  of  classical  litera- 
tui-e  from  the  Irish  coast.  Among  the  writings  of  Camben 
in  the  following  age  is  a  statement  that  the  "  Anglo-Sax- 
ons used  to  flock  together  into  Ireland,  as  a  market  of 
learning ;  whence  it  is  that  we  continually  find  it  is  said 
in  our  writers  concerning  holy  men  of  old,  '  He  was  sent 
aivay  to  he  educated  in  Ireland.^ " 

Thus  it  appears  that  the  renowned  seats  of  learning  at 
lona  in  Scotland,  Lindisfarne  and  Oxford  in  England,  Paris 
in  France,  St.  GaU  in  Switzerland,  Pavia  in  Italy,  as  weU 
as  the  ancient  churches  of  the  Picts  of  Nortliumbria,  the 


DISPUTES   WITH  TEE  ROMAN  MISSIONARIES.  1^1 

Auglo-Saxons,  the  French,  the  Dutch,  the  Germans,  the 
ItaUans,  and  the  Icelanders,  received  their  impetus  for 
learning  and  literature,  philosophy  and  science,  religion 
and  theology,  from  the  educated  sons  of  Erin. 

Of  poets  and  orators,  soldiers  and  sailors,  politicians 
and  musicians,  Ireland  may  be  justly  proud.  Clontarf, 
the  Boyne,  Aughrim,  and  Limerick  have  drawn  from  Irish 
hearts  floods  of  blood,  over  which  their  fiery  red  flag  floated 
from  shore  to  shore.  The  tramp  of  Irish  bravery  has  kept 
time  to  war's  death-march  on  the  burning  sands  of  India. 
The  clang  of  Irishmen's  armor  and  the  shout  of  their  vic- 
tories have  multiplied  themselves  in  the  echoes  of  the 
Alps.  Beneath  their  own  loved  flag  they  fought  at  Clon- 
tarf ;  beneath  the  tricolor  at  Cremona  and  Fontenoy ;  be- 
neath the  union  jack  from  Seringapatam  to  Waterloo ;  and 
beneath  that  brighter  flag,  deepening  its  red  stripes  with 
their  blood,  and  brightening  its  glorious  stars  with  their 
valor,  they  fought  for  its  triumph  from  Quebec  to  York- 
town,  from  Niagara  to  New  Orleans,  from  Palp  Alto  to 
Cburubusco  and  Chapultepec,  from  Richmond  to  the  Wil- 
derness, and  from  the  Heights  of  Lookout  mountain  along 
Sherman's  triumphant  march  to  the  ocean. 

A  man  prejudiced  against  everything  Irish  may  stand 
by  the  tombs  of  Boyle,  Berkeley,  Swift,  and  Sheridan,  and 
deny  to  Ireland  all  claims  to  genius ;  he  may  have  listened 
to  the  songs  of  the  bards  and  deny  to  Ireland  all  claims 
to  poetry;  he  may  have  Ustened  to  Curran's,  Grattan's, 
Cooke's,  and  Macneile's  voices,  and  deny  to  Ireland  all 
claims  to  eloquence;  he  may  stand  by  the  unepitaphed 
tombs  of  Emmet,  Tone,  or  Fitzgerald,  and  deny  to  Ireland 


142  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

all  claims  to  patriotism:  but  no  man  can  stand  by  the 
aged  Brian  at  Clontarf,  by  Sarsfield  at  Limerick,  by  Wel- 
lington at  Waterloo,  by  Grough  and  Napier  in  India,  by 
Montgomery  at  Quebec,  by  Stark  at  Bennington,  by  Jack- 
son at  New  Orleans,  by  Shields  at  Cerro  Gordo,  by  Grant 
in  tlie  Wilderness ;  no  man  can  foUow  Con  and  Nial  and 
Dathy  over  Britain,  Gaul,  and  Helvetia,  read  through  the 
wars  of  Cromwell  and  William,  through  those  for  Ameri- 
can independence  and  more  lately  for  the  Union — and 
say  that  the  Irish  lacked  courage,  showed  want  of  mili- 
tary genius,  or  failed  in  heroism,  whether  the  green  flag, 
the  tricolor,  the  fiery  cross  of  St.  George,  or  the  radi- 
ant stars  and  stripes  floated  over  them,  or  became  their 
shrouds,  on  fields  where  they  bravely  conquered  or,  un- 
daunted, fell. 

For  divines,  scholars,  authors,  inventors,  and  pi'omoters 
of  the  world's  progress,  the  claims  of  Ireland  are  not  less 
distinguished. 

As  in  ancient  so  in  modern  times,  classical  literature  is 
stiU  preeminent.  In  philosophy,  science,  and  theology  the 
fullest  developments  have  kept  pace  with  the  thought  of 
the  age.  In  history  and  the  arts  their  authors  have  been 
multiplied  in  almost  every  chme  from  the  Emerald  Island. 

Eminent  and  Distinguished  Irish  Ecclesiastical  and  Literary 
Authors^  at  Home  and  Abroad,  from  the  Days  of  St. 
Patrick  until  the  Ttvelfth  Century. 

Secundinus,       -  who  died  about  a.d.  448 

Patrick,       -  -  "  "        465 

Benignus,  -  -  "  "        468 


DISPUTES  WITH  TEE  ROMAN  MISSIONARIES. 


143 


larlath, 

who  died  about  a.d 

.  482 

Faidolinus, 

(( 

u 

495 

Cormae, 

(( 

u 

497 

Ibar, 

u 

u 

500 

Aengus, 

11 

u 

507 

Dublach, 

u 

u 

513 

Conlarth, 

li 

u 

519 

Ailid  I., 

(1 

u 

526 

Ailbe, 

(( 

u 

527 

Ailid  II., 

a 

it 

536 

Dublach  II., 

u 

it 

548 

Kiarnan, 

11 

it 

549 

David, 

u 

it 

551 

Fiunian, 

11 

it 

552 

Brendou  of  Birr, 

it 

it 

571 

Brendon  of  Clonfert, 

11 

li 

577 

Columbcille, 

« 

il 

577 

Faiedlinid, 

« 

li 

578 

Euadan, 

« 

tl 

584 

Caulan, 

« 

11 

588 

Frigidian,     - 

a 

it 

595 

Eochaid, 

11 

li 

598 

Evin, 

it 

it 

600 

CanuiU, 

11 

ii 

600 

Comgall  of  Bangor, 

u 

li 

601 

Molua,  - 

ii 

It 

609 

Senach, 

11 

ii 

610 

Libba,   - 

li 

il 

612 

Columbanus, 

a 

ii 

615 

Kevin,  - 

u 

il 

618 

144  IRELAND:   ITS  CHRISTIANITY  AND  LEARNING. 


MacLaisir,   - 

who  died  about  a.d.  623 

Finbar, 

11 

it 

630 

Edan," 

it 

it 

632 

Munnu, 

a 

it 

635 

Laserian, 

11 

ii 

638 

Dagan,  -            -            . 

Cl 

li 

640 

Gallus, 

li 

it 

645 

Fursey, 

It 

It 

650 

Aidan, 

li 

it 

651 

Camin,  -            -            . 

u 

it 

653 

Three  O'Bureckans  bros., 

It 

ii 

653 

Wiro,     - 

ti 

li 

653 

Diman, 

it 

ii 

656 

Cumin  of  Connor, 

ii 

li 

656 

Thoman,       -            -     " 

it 

It 

661 

Finan,    -            -            _ 

11 

(I 

661 

Cumin  Fada, 

li 

« 

662 

Aileran, 

(( 

(( 

665 

Cummian,    - 

it 

u 

669 

Disibod, 

(( 

11 

675 

Maildulph,  - 

« 

u 

675 

Colman, 

(( 

11 

676 

Arbogast,     - 

u 

it 

679 

Fiacre,  -            -            . 

St 

it 

679 

Cuthbert,     - 

ii 

li 

687 

Segene, 

it 

11 

688 

Moling, 

ti 

It 

692 

Flan  Fibla, 

it 

it 

715 

Sedulius, 

It 

it 

721 

Suebney, 

it 

it 

730 

Congusa, 

ti 

u 

750 

DISPUTES   WITH  THE  ROMAN  MISSIONARIES. 


145 


Cele  Peter, 

who  died  about  a. 

D.  758 

Ferdachy,     - 

(( 

11 

768 

Rumbold, 

(( 

ii 

775 

Virsilius, 

u 

ct 

785 

Albinus, 

u 

« 

792 

Dubalithy,   - 

u 

« 

793 

Fiendilach, 

11 

(( 

794 

Affiat, 

« 

<( 

794 

Cudeniscus, 

11 

(( 

798 

Fothadius,   - 

u 

« 

799 

Aengus  II., 

« 

(( 

800 

"  Book  of  Armagh," 

written 

ti 

804 

Conmach, 

ii 

u 

807 

Torbach, 

u 

(( 

808 

Patrick,  Abbot, 

IC 

u 

850 

DungaU, 

K 

it 

899 

Joannes  Scotus  Erigena 

and  Macarius, 

H 

11 

899 

Colman,    martyred    in 

Rhaetia,    - 

u 

u 

899 

Mac    Liag,    physician, 

poet,  etc.. 

a 

u 

1014 

Patrick,    Danish   R.  C. 

Bishop  of  Dublin, 

11 

(( 

1074 

The  Annalists  of  Innis- 

fallen, 

The  writers  of  the  "  Four 

Masters," 

The  authors  of  the  de- 

scriptions ■  of  Mutte- 

frenan. 

146  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

John  A;  Saero-Bosco 
of  Holywood, 

Peter  Hibernus  of  Na- 
ples, 

Thomas  Aquiuas, 

Goldfried  of  Waterford, 

Thomas  Palmer  of  the 
Sorbonne, 

And  hosts  of  others,  whose  names  are  too  numerous  for 
mention,  have  contributed  to  the  fame,  the  glory,  and  the 
renown  of  their  native  land. 

ANCIENT   COMMENTARIES   ON  THE   SACKED   SCEIPTUEES. 

Among  the  earliest  extant  is  that  of  the  far-famed 
Jerome  on  the  Latin  revised  copy  of  the  Scriptures  com- 
monly called  the  Vulgate.  He  was  a  profound  scholar 
for  his  day,  and  has  left  an  example  of  his  learning  and 
ability  in  his  "  Hexapla,"  which  for  centuries  has  been  a 
monument  of  literary  and  intellectual  thought. 

About  the  beginning  of  the  fifth  century  Pelagius,  a 
"Welshman,  wrote  notes  on  thirteen  epistles  of  Paul,  which 
were  distinguished  for  their  popularity. 

Another  Briton,  named  Ninnian,  wi-ote  a  commentary 
on  the  Psalms  of  David. 

In  the  seventh  century  another,  named  Augustine,  wrote 
a  work  on  the  difficulties  of  the  Bible,  entitled  the  "  Won- 
ders of  Scripture,"  which  was  greatly  admired  and  popular. 
All  the  apocryphal  wi'itings  were  omitted  in  his  notations. 
In  all  his  writings  the  sacred  Scriptures  were  presented 


DISPUTES    WITH  THE  EOMAX  MISSIONARIES.  147 

in  their  purity,  free  from  the  doubtful  interpretations  of 
the  scholastic  theology  of  subsequent   years.        It   has 
been  said  of  him  that  "in  his  breast  the  treasures  of  the 
Holy  Scriptures  were  so  laid  up  that  within  the  compass 
of  his  youthful  years  he  set  forth  an  elegant  exposition 
of  the  Book  of  Psalms."     "  By  whose  study  afterward  the 
study  of  God's  Word  was  so  propagated  that  in  the  mon- 
asteries which  were  founded  according  to  his  rule  beyond 
the  seas  not  the  men  only,  but  the  religious  women  also 
did  carefully  attend  the  same,  that  through  patience  and 
comfort  of  the  Scripture  they  might  have  hope." 

Sedulius,  a  Scot,  in  a.d.  818  wrote  a  commentary  on  the 
Epistles  of  Paul,  which  was  distinguished  for  its  sound 
Calvinistic  thought,  long  before  John  Calvin  was  born. 

Colcu,  who  died  in  a.d.  790,  was  called  the  chief  scribe 
and  master  of  the  Scots  in  Ireland.  He  made  Paul's 
Epistles  a  special  study,  and  was  regarded  as  the  gi-eatest 
teacher  and  most  successful  controversialist  of  his  times 
Both  Sedulius  and  Colcu  rejected  the  idea  of  justification 
by  works.  Both  set  forth  that  justification  proceeded  from 
faith  and  not  from  works. 

Another  Scot,   or    Irishman,   named    Claudius,   about 
A.D.  815  wrote  a  commentary  on  the  Gospel  of  Matthew 
which  commanded  the  attention  of  the  thoughtful  and  won 
their  highest  regard. 

A  number  of  Irish  monks  founded  a  monastery  at  Wurtz- 
burg  in  Germany,  and  about  the  ninth  century  they  wi-ote 
"Glosses"  or  comments  on  Paul's  Epistles,  which  are  now  - 
m  the  University  Library  of  Wurtzburg.     They  are  brief 
orthodox,  and  evangelical.  ' 


148  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

TESTIMONY  IN  BEHAI^F  OF  THE  LEARNING   OF  THE  ANCIENT 
IRISH   CHURCH. 

Antiquity  of  Letters. 

1.  Edmund  Spenser,  in  his  "  View  of  the  State  of  Ire- 
land," pp.  26-29  says :  "  It  is  certain  that  Ireland  hath  had 
the  use  of  letters  very  anciently  and  long  before  Eng- 
land." 

2.  Cambden  says:  "From  thence  (Ireland)  our  Saxon 
ancestors  seemed  to  have  had  the  form  of  their  letters,  as 
they  plainly  used  the  same  characters  which  are  in  use 
among  the  Irish." 

3.  Dr.  Samuel  Johnson,  the  lexicographer,  observes: 
*'  What  was  the  ancient  form  of  the  Saxon  language  when, 
about  the  year  450,  they  just  entered  Britain  cannot  now 
be  well  known.  They  seem  to  have  been  a  people  without 
learning  and  very  probably  without  an  alphabet." 

4.  Lord  Lyttleton,  in  his  "  Life  of  Henry  II.,"  says :  "  A 
school  was  founded  at  Armagh  which  soon  became  very 
famous.  Many  Irish  went  from  thence  to  convert  and 
teach  other  nations.  Many  Saxons  out  of  England  re~ 
sorted  thither  for  instruction,  and  brought  from  thence 
the  use  of  letters  to  their  ignorant  countrymen." 

5.  The  Venerable  Bede  says  that  "  in  the  seventh  cen- 
tury great  numbers,  both  of  the  noble  and  second  rank  of 
English,  left  their  country  and  retired  into  Ireland  for  the 
sake  of  studying  theology  and  leading  a  stricter  life.  All 
these  the  Irish,  whom  he  calls  Scots,  most  willingly  re- 
ceived and  maintained  at  their  own  charge,  supplying 


DISPUTES    WITH  THE  ROMAN  MISSIONARIES.  I49 

them  with  books  and  being  their  teachers  without  fee  or 
reward." 

6.  Sir  James  Ware  says:  "Ireland  for  ages  after  the 
coming  of  St.  Patrick  abounded  with  most  learned  per- 
sons, and  was  justly  called  the  Island  of  Saints," 

7.  Moreri,  in  his  "  Historical  Dictionary,"  says :  "  Ireland 
has  given  the  most  distinguished  professors  to  the  most 
famous  universities  in  Europe,  as  Claudius  Clemens  to 
Paris,  Albinus  to  Pavia  in  Italy,  Joannes  Scotus  Erigena 
to  Oxford  in  England.  The  English  Saxons  received  from 
the  Irish  their  characters  or  letters,  and  with  them  the 
arts  and  sciences  that  have  flourished  since  among  these 
people — as  says  Sir  James  Ware  in  his  '  Treatise  on  the 
Irish  Writers,'  book  i.,  ch.  13,  where  may  be  seen  an  ac- 
count of  the  celebrated  academies  and  public  schools 
which  were  maintained  in  Ireland  in  the  seventh,  eighth, 
ninth,  and  tenth  ages,  which  were  resorted  to  particularly 
by  Anglo-Saxons,  the  French,  and  ancient  Britons,  who 
were  all  received  with  greater  hospitality  than  in  any 
other  country  of  the  Christian  world." 

8.  Sir  James  Mackintosh  says :  "  The  Irish  nation  pos- 
sesses genuine  history  several  centui'ies  more  ancient  than 
any  other  European  nation  possesses  in  its  present  spoken 
language." 

9.  Thierry,  in  his  "  Norman  Conquest,"  book  x.,  p.  193, 
states :  "  The  major  part  of  the  Irish  were  men  with  dark 
hair,  with  strong  passions,  loving  and  hating  with  vehe- 
mence, irascible,  yet  of  a  sociable  temper.  In  many  things, 
especially  in  religion,  they  were  enthusiasts,  and  willingly 
intermingled  its  Christian  worship  with  their  poetry  and 


150  IRELAND:  ITS  CHRISTIANITY  AND  LEARNING. 

literature,  which  was  perhaps  the  most  cultivated  in  aU 
Western  Europe.  Their  island  possessed  a  multitude  of 
saints  and  learned  men,  venerated  aUke  in  England  and 
Gfaul ;  for  no  country  had  furnished  a  gi'eater  number  of 
Christian  missionaries,  animated  by  no  other  motive  than 
pure  zeal  and  an  ardent  desire  of  communicating  to  foreign 
nations  the  opinions  and  faith  of  their  native  country. 
The  Irish  were  great  travelers,  and  always  gained  the  hearts 
of  those  whom  they  visited  by  the  extreme  ease  with  which 
they  conformed  to  their  customs  and  ways  of  life." 

10.  Cardinal  J.  H.  Newman,  in  his  "  Life  of  Wilfrid," 
Archbishop  of  York,  a.d.  709,  says :  "  In  fact  Ireland  was 
a  great  center  of  civilization,  and  its  temper  was  vehe- 
mently opposed  to  that  of  Rome.  In  many  little  ways  we 
trace  the  Celtic  spirit  growing  and  pushing  forward,  dis- 
closing itself  more  and  more,  getting  consistency  through 
an  increasing  consciousness  of  its  own  strength,  until  a 
schism  seemed  actually  threatening.  It  pleased  God  to 
interpose.  The  Roman  mission  of  St.  Gregory  to  the  Sax- 
ons appears,  in  this  point  of  view,  like  an  inspiration." 
And  again :  "  It  is  not  too  much  to  say  that  through  the 
influence  of  the  Scottish  church,  and  of  the  Celtic  civiliza- 
tion, of  which  Ireland  was  the  center,  Christendom  reached 
the  very  verge  of  a  tremendous  schism,  almost  reaching, 
in  extent,  to  the  unhappy  sacrilege  of  the  sixteenth  cen- 
tury." 

11.  "  From  the  fifth  to  the  eleventh  century  Ireland  be- 
came the  teacher  of  Europe,  and  sent  forth  those  illustrious 
sages  whose  names  illuminate  the  dark  night  of  ignorance 
and  barbarism."     ("  Celtic  Records  of  Ireland,"  p.  19.) 


VI.— SIXTH  PERIOD :   from  a.d.  795  to  a.d.  1014. 


THE  DANISH  INVASIONS:    DECLINE  OF  THE  ANCIENT  IRISH 

CHUECH. 

Many  causes  had  been  coutributiBg  toward  a  new  ex- 
perience for  the  people  of  Ireland,  resulting  in  an  unlooked- 
for  decline  at  a  time  when  they  seemed  to  have  enjoyed 
external  prosperity  and  literary  glory.  When  their  edu- 
cated sons  had  attained  a  distinguished  fame  at  home  and 
abroad  for  their  devotion,  piety,  religious  sentiments,  and 
upright  characters ;  when  their  schools  had  attracted  stu- 
dents from  every  class  of  the  European  noljility ;  and  when 
the  numerous  institutions  abroad  were  indebted  for  all  the 
learning  that  passed  current  among  them  chiefly  to  grad- 
uates from  Ireland's  chief  seats  of  education — then  a  fear- 
ful and  calamitous  visitation  occurred,  which  surpassed  in 
virulence  that  of  the  Goths,  the  Vandals,  the  Franks,  and 
the  Anglo-Saxons  of  notorious  and  detestable  memory. 

About  A.D.  795  the  Northmen,  commonly  known  as  the 
Norwegians,  Swedes,  and  Danes,  became  visitors  of  the 
coasts  for  plunder,  robbery,  bloodshed,  and  destruction. 
They  were  pagans  in  religion,  and  inhuman,  brutal,  and 
regardless  of  feeling  or  of  human  sympathy.  They  grid- 
ironed  the  coasts,  took  possession  of  the  principal  cities, 

151 


]^52  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

burned  the  churches,  schools,  books,  manuscripts,  and  mon- 
asteries, massacred  the  natives,  and  spread  ruin  and  disas- 
ter and  death  wherever  they  went.  They  captured  Water- 
ford,  Dublin,  Limerick,  Armagh,  and  the  entire  seaboard 
towns  and  villages.  The  torch  lighted  the  path  of  the  in- 
vaders. Neither  age,  nor  sex,  nor  institution  was  spared. 
Pillage,  robbery,  murder,  bloodshed,  and  other  indescrib- 
able crimes  marked  a  red  path  in  the  rear  of  their  con- 
quests. 

Taken  so  suddenly  by  surprise,  the  remaining  natives 
retired  as  rapidly  as  possible  into  the  interior.  After  the 
first  shock  of  consternation  had  passed  they  bravely  rallied 
in  their  own  defense.  The  leading  cities  were  retaken,  re- 
captured, and  recovered,  to  be  again  and  again  attacked 
and  recaptured  by  the  invaders.  As  a  consequence  the 
foreigners  finally  held  Dublin,  Waterford,  and  Limerick, 
in  which  they  largely  settled. 

In  like  manner  they  visited  lona,  and  environed  the  whole 
of  the  Island  of  Man,  the  Scots  of  Argyleshire,  the  Western 
Islands,  and  the  laud  of  the  Picts,  as  well  as  the  kingdom 
of  Northumbria  and  other  parts  of  England,  and  for  a  time 
gave  kings  to  England. 

At  last  in  the  eleventh  century  these  northmen  became 
converted  to  the  English  church.  Their  compeers  in 
Du1)lin,  Waterford,  and  Limerick  in  like  manner  pro- 
fessed the  same  faith.  The  bitterness  existing  between 
them  and  the  native  Irish  was  such  as  extended  to  their 
ecclesiastical  relations.  Like  what  occiu'red  between  the 
Britons  and  the  Saxons,  the  Irish  and  the  Danes  would 
have  nothing  in  common,  even  in  religion.     The  Danes 


THE  DANISH  INVASIONS.  j^^g 

would  not  recognize  the  Irish  church,  Lut  sent  their  first 
bishop,  in  a.d.  107-i,  after  their  conversion,  to  be  conse- 
crated at  Canterbury ;  which  helped  to  increase  the  divi- 
sion between  the  people  of  Ireland  and  their  invaders,  as 
the  following  wiU  more  fully  unfold. 

The  Banish  Invasions. 

A.D.  795,  Rathliu,  a  small  island  on  the  north  of  Ireland, 
was  devastated. 

A.D.  802,  lona  was  ravaged. 

A.D.  806,  the  monastery  of  lona  was  pillaged,  and  sixty- 
eight  of  its  inmates  massacred. 

A.D.  807,  Innishmurray,  an  island  off  Sligo,  was  desolated. 

A.D.  823,  Bangor  was  raided,  and  its  clergy  and  students 
murdered. 

A.D.  833,  Armagh  was  captured,  and  its  clergy  murdered. 

A.D.  845,  Malachy,  king  of  Meath,  captured  the  Danish 
king  and  drowned  him  in  Lough  Owel,  near  Mulliugar. 

A.D.  845,  the  monasteries  of  Clonmacnois,  Clonfert,  and 
others  were  pillaged,  and  the  churches  burned. 

A.D.  852,  the  Danes  were  victorious  in  a  sea-fight  at  Car- 
lingford,  and  Olave,  their  chief,  was  made  king  of  Dublin. 

A.D.  878,  the  relics  of  Columbaeille  were  removed  from 
lona  to  Downpatrick. 

A.D.  888,  the  abbot  and  monks  of  Cloyne  were  massacred. 

A.D.  890,  Kildare  and  Clonard  were  plundered. 

A.D.  893,  Armagh  was  again  pillaged. 

A.D.  916-918,  fleets  arrived  at  Waterford.  The  invaders 
divided  into  three  companies,  one  of  which  garrisoned 
Cork,  another  Inny,  in  Kerry,  and  the  other  Glas3  Linn, 


154  IRELAND:   ITS   CHBISTIANITT  AND  LEARNING. 

ou  the  Sliannoii.  By  these  the  whole  of  Munster  was 
plundered,  aud  the  churches  and  monasteries  destroyed. 

A.D.  948,  the  belfry  of  Slane,  full  of  the  relics  of  distin- 
guished men,  together  with  Casenach,  the  lector  or  reader, 
and  the  crozier  of  Ere,  patron  saint,  and  a  bell,  were 
burned. 

A.D.  980,  Malachy,  king  of  Ireland,  was  deposed  by  Brian 
Boru,  who  reigned  as  chief  king. 

A.D.  1004,  Brian  Boru  visited  Armagh.  His  secretary 
wrote  in  the  "  Book  of  Armagh  "  that  "  St.  Patrick,  when 
ascending  to  heaven,  commanded  all  the  fruits  of  his  labor, 
arising  both  from  baptisms  and  alms,  to  be  brought  to  the 
apostolic  city,  which  in  the  Irish  language  is  caUed  Ard- 
macha.  I  found  it  thus  stated  in  the  books  of  the  Irish. 
I,  that  is  to  say  Calvus  Perenius,  wi-ote  this  in  the  sight 
of  Brian,  emperor  of  the  Irish ;  and  what  I  wrote,  he  con- 
firmed for  all  kings  with  his  seal  of  wax."  (  "  H.  M.  Com- 
missioners' Eeports,"  p.  102.) 

A.D.  1014,  battle  of  Clontarf,  where  the  Danes  were  van- 
quished, and  Brian  murdered  by  a  Dane,  at  his  tent,  while 
in  acts  of  devotion. 

The  havoc,  destruction,  and  confusion  resulting  from  the 
Danish  invasions  paralyzed  the  ancient  church  and  schools 
of  Ireland.  All  her  educated  sons  who  could  escape  from 
the  ruthless  persecutions  of  the  invaders  betook  themselves 
to  foreign  shores.  France,  Germany,  and  Italy  were  the 
favored  resorts  of  the  refugees,  whose  labors  in  those  lands 
were  successful  in  reviving  science  and  literature  wherever 
they  went  throughout  the  Contineoit ;  which  aroused  the  ire 
and  jealousy  of  the  clergy  of  those  countries. 


THE  DANISH  INVASIONS.  I55 

In  A.D.  754  Fierghill,  who  was  celebrated  as  a  scientist, 
went  to  Metz,  and  taught  that  this  world  was  a  globe ;  which 
startled  the  archbishop,  who  wrote  to  Pope  Zachaiy  about 
the  new  heresy,  to  which  the  pontiff  replied :  "  If  it  shall 
appear  that  he  so  confesses  that  there  may  be  another 
world  and  other  men  under  the  earth,  summon  a  council, 
deprive  him  of  the  honor  of  the  priesthood,  expel  him  from 
the  church."  He  subsequently  had  an  interview  with  the 
pope  and  convinced  him  that  his  doctrine  was  harmless, 
and  was  in  a.d.  756  appointed  Bishop  of  Salzburg,  where 
he  died  in  a.d.  784. 

In  A.D.  813  the  Council  of  Chalons-sur-Saone  pronounced 
the  ordination  of  the  Irish  clergymen  null  and  void.  ( Vide 
Canon  XLIIL,  Labbe.  Counc,  tom.  vii.,  cols.  1281,  1282.) 

In  A.D.  816  the  Council  of  Calcythe,  England,  decreed 
"  that  none  should  receive  baptism  or  the  eucharist  from 
Irish  clergymen,  because  we  cannot  tell  by  whom  they  have 
been  ordained,  or  whether  they  have  been  ordained  at  all. 
We  know  it  is  enjoined  in  the  canons  that  no  bishop  or 
presbyter  should  attempt  to  enter  another's  parish  without 
the  consent  of  its  bishop.  So  much  the  worse  is  it  to  be 
condemned  to  accept  the  ministrations  of  religion  from 
those  of  other  nations  who  have  no  man  of  metropolitan 
rauk,  and  who  have  no  regard  for  such  functionaries." 
(Wilkin's  "  Concil.,"  vol.  i.,  p:  170.) 

In  A.D.  860,  Patrick,  an  Irishman,  became  Abbot  of  Glas- 
tonbury. 

After  the  battle  of  Clontarf  the  power  of  the  Danes  de- 
clined throughout  Ireland  and  the  adjoining  isles,  but 
their  former  conquests  left  behind  a  train  of  ruin  and  deso- 


256  IRELAND:   ITS  CHRISTIANITY  AND  LEARNING. 

latiou.  Intelligence  seemed  to  have  been  almost  quenched, 
and  the  people  and  their  spiritual  instructors  to  have  lost 
their  influence  and  independence,  and  for  the  next  two  cen- 
turies to  have  waned  into  comparative  ignorance  through- 
out the  once  highly  favored  "  Island  of  Saints." 

New  combinations  were  formed.  Selfish  ideas  seemed 
to  ocupy  the  minds  of  those  whose  fathers  exhibited  a  pa- 
triotism, a  love  of  country  and  of  home  that  were  now 
rather  indifferently  esteemed. 


VII.— SEVENTH  PEEIOD :  fkom  a.d.  1014  to  a.d.  1152. 

CANTEEBUKY  AND  KOMAN  CLAIMS  AND   SCHEMES. 

Preparations  for  Introducing  Roman  Catholicism. 

About  the  year  a.d.  1074  the  Danish  king  of  Dublin, 
Gothric,  selected  one  named  Patrick  to  be  the  bishop  of 
that  city,  and  sent  him  to  Canterbiiry  to  be  consecrated ; 
who  became  the  first  Roman  Catholic  bishop  in  Ireland, 
and  the  only  St.  Patrick  known  to  the  Church  of  Rome 
who  was  connected  therewith. 

After  consecrating  Patrick  the  Archbishop  of  Canter- 
bury, Lanfranc,  wrote  a  letter  to  King  Turlough  O'Brien, 
the  Irish  king,  who  could  neither  read  nor  write,  wherein 
complaints  were  set  forth  against  the  marriages  of  the 
Irish  clergy  and  the  mode  of  ordination  of  the  Irish  bishops. 

After  the  death  of  Archbishop  Lanfranc,  Anselm  suc- 
ceeded to  the  see  of  Canterbury;  who  addressed  another 
letter  to  Mui-tough  O'Brien,  son  of  King  Turlough,  also  an 
illiterate,  on  the  same  subject. 

In  A.D.  1096  Archbishop  Anselm  ordained  one  Malchus  to 
be  Bishop  of  Waterford,  and  Samuel  O'Haingley,  Bishop  of 
Dublin,  both  being  Danish  towns;  who  with  Gillebert, 
Bishop  of  Limerick,  in  a.d.  1105  were  active  in  introducing 


157 


258  IRELAND:    ITS   CHRISTIANITT  AND  LEARNING. 

the  Roman  liturgy  into  Ireland,  especially  into  their  own 
churches. 

In  A.D.  1122  the  Eoman  Catholic  Bishoj)  of  Dublin  wrote 
to  the  Archbishop  of  Canterbury  as  follows :  "  Know  you 
verily  that  the  bishops  of  Ireland  have  gi-eat  indignation 
toward  us  and  that  bishop  most  of  all  that  dwelleth  at 
Armagh,  because  we  will  not  obey  their  ordination,  but  will 
always  be  under  your  government." 

In  A.D.  1110  King  Murtough  O'Brien,  captivated  by  the 
encomiums  passed  upon  him  by  Archbishop  Anselm,  con- 
vened a  synod  at  Rathbresnick.  Only  58  bishops,  317 
presbyters,  and  a  number  of  monks,  out  of  700  bishops 
and  3000  presbyters  said  to  be  in  Ireland,  attended,  from 
the  southern  part  of  the  kingdom ;  none  from  the  northern 
half  appeared. 

Dean  Milman,  a  distinguished  English  Episcopalian  his- 
torian, says :  "  The  earliest  Christian  communities  appear 
to  have  been  ruled  and  represented,  in  the  absence  of  the 
apostle  who  was  their  founder,  by  their  elders,  who  are  like- 
wise called  bishops  or  overseers  of  the  churches.  These 
presbyter  bishops  and  the  deacons  are  the  only  two  orders 
which  we  discover  at  first  in  the  church  of  Ephesus,  at 
Philippi,  and  perhaps  in  Crete." 

Professor  Stokes  says  that  before  the  meeting  of  the 
Synod  of  Rathliresnick,  in  a.d.  1110,  "  episcopacy  had  been 
the  rule  of  the  Irish  church,  but  diocese  and  diocesan  epis- 
copacy had  no  existence  at  all." 

By  that  synod  the  ecclesiastical  government  of  the  whole 
country  south  and  north  was  changed.  Two  archbishops 
•were  selected  to  govern  the  clergy,  one  to  be  at  Armagh, 


CANTERBURT  AND   ROMAN  CLAIMS  AND   SCHEMES.       159 

tlie  other  at  Casliel.  The  number  of  bishops  was  to  be  re- 
duced from  seven  hundred  to  twenty-three.  The  northern 
half  of  Ireland  was  to  have  twelve  bishops  and  dioceses, 
under  the  primate  of  Armagh— to  wit,  Clogher,  Ardstraw, 
Down,  Duluk,  Clonard,  Tuam,  Clonfert,  Cong,  Killala,  and 
Aidcaem,  and  two  others ;  while  the  southern  half,  under 
the  Archbishop  of  Cashel,  included  Lismore,  Waterford, 
Killaloe,  Emly,  Kilkenny,  Leighlin,  Kildare,  Cork,  Eath- 
margher,  Glendalough,  Ferns  or  Wicklow. 

By  a  synod  held  at  Usneagh,  Clonmacnois  was  created 
a  diocese  instead  of  Duluk;  but  very  few  of  the  original 
bishops  indorsed  the  synod's  transactions  or  decrees.  The 
Irish  people  and  clergy  heretofore  knew  nothing  practically 
of  either  ordinaries  or  chorepiscopi. 

In  A.D.  1152  a  synod  was  held  at  Kells,  at  which  twenty- 
two  bishops,  three  hundred  ecclesiastics,  and  Cardinal  Pa- 
paro  from  Rome  attended.  Christian  of  Lismore  was  said 
to  be  the  papal  delegate.  Cardinal  Paparo  presided ;  and, 
for  the  first  time  in  the  history  of  the  country  and  of  the 
Irish  church,  four  palls  were  presented  from  Eome :  one 
for  Armagh,  another  for  Tuam,  another  for  Dublin,  and 
another  for  Cashel,  whose  bishops  were  created  archbish- 
ops in  conformity  to,  and  in  connection  with,  the  Church 

of  Rome. 

From  past  experience,  this  synod  decreed  that  as  village 
bishops  died  their  places  should  be  fiUed  by  parish  pres- 
byters, archdeacons,  and  deans.  {Vide  "Four  Masters," 
vol.  ii.,  p.  1001.) 


VIII.— EIGHTH  PERIOD :  fkom  a.d.  1152  to  a.d.  1175. 

1.  SUBJECTION  OF  IRELAND  AND  HEE  CHURCH  TO  ENGLAND 

AND  EOME. 

It  has  been  shown  that  prior  to  the  year  a.d.  1110,  the 
year  that  the  Synod  of  Rathbresnick  assembled,  there  were 
upward  of  seven  hundred  bishops  in  Ireland,  and  that 
each  church  or  congregation  had  one  or  more  bishops  for 
its  pastor  or  pastors,  just  as  the  church  of  Ephesus  in 
Paul's  day  was  favored  {vide  Acts  xx.  17-28) ;  that  the  same 
kind  of  bishops  had  existed  in  the  pastorates  of  the  Irish 
churches  from  the  time  of  Patrick  until  the  meeting  of  said 
synod,  during  a  space  of  about  six  hundred  and  seventy 
years ;  that,  for  the  first  time  since  the  days  of  Ireland's 
patron  saint,  a  change  was  attempted  to  be  made  in  the 
mode  of  the  government  of  Ireland's  church — that  the 
number  of  bishops  was  to  be  reduced  to  only  twenty-five, 
of  whom  two  were  to  be  archbishops,  and  the  rest  of  the 
seven  hundred  to  be  reduced  to  the  ranks  of  simple  pastors, 
or  deans,  archdeacons,  rural  deans,  or  other  inferior  dig- 
nitaries ;  that  in  a.d.  1152  another  synod  met  at  Kells,  of 
which  Cardinal  Paparo  was  one,  and  over  which  he  pre- 
sided, and  introduced  four  palls — four  new  archbishops  of 
his  creation :  one  for  Armagh,  another  for  Cashel,  another 

160 


SUBJECTION  OF  IRELAND    TO  ENGLAND  AND   ROME.      \Q\ 

for  Tuam,  and  another  for  Dublin ;  and  yet  that  in  a.d.  1155, 
only  three  years  afterward,  Pope  Adrian  IV.  of  Eome  pro- 
nounced Ireland  an  uncouth  and  illiterate  nation  in  his  buU 
to  Henry  II.  of  England,  and  granted  it  to  the  English  king 
on  condition  that  he  bring  it  within  the  bounds  of  the 
church  and  pay  one  penny  a  hearth  therefor  to  St.  Peter;, 
and  that  in  a.d.  1172  Pope  Alexander  III.  confirmed  Pope 
Adrian's  bull  to  the  English  monarch — all  of  which  prove 
beyond  the  shadow  of  a  doubt  that  prior  to  the  aforesaid 
synods  of  Rathbusail  and  Kells,  and  the  issuing  of  the 
bull  of  Pope  Adrian  IV.,  and  its  confirmation  by  Pope 
Alexander  III.,  the  church  in  Ireland  had  no  connection 
with  the  Church  of  Rome  in  any  sense  whatever. 

In  A.D.  1155  Pope  Adrian  IV.,  an  Englishman,  issued  the 
following  bull  to  Henry  II.  of  England : 

"Your  Majesty  has  conceived  an  excellent  mode  of 
spreading  abroad  the  glory  of  your  name  in  the  world  and 
of  accumulating  the  reward  of  eternal  happiness  in  hea- 
ven ;  while  you  exert  yourself  as  a  Christian  prince  to  ex- 
tend the  boundaries  of  the  church,  to  declare  to  the  un- 
couth and  illiterate  nation  the  verity  of  the  Christian  faith, 
and  to  extirpate  the  saplings  of  vice  from  the  field  of  the 
Lord,  requesting  for  the  accomplishment  of  your  object  the 
advice  and  favor  of  the  apostolic  see.  Truly  there  is  no 
manner  of  doubt  that  Ireland,  as  well  as  all  other  islands 
upon  which  the  Sun  of  Righteousness  hath  dawned,  be- 
longs to  the  jurisdiction  of  St.  Peter  and  the  Holy  Roman 
Church,  which  your  Majesty  also  acknowledges.  You,  our 
beloved  son  in  Christ,  have  signified  to  us  your  desire  of 
invading  Ireland,  and  that  you  are  also  willing  to  pay  to 


1G2  IRELAND :   ITS   CHRISTIANITY  AND  LEARNING. 

St.  Peter  the  annual  sum  of  one  penny  for  every  house. 
"We  therefore  grant  you  a  wilHng  assent  to  your  petition, 
and  that  the  boundaries  of  the  church  may  be  extended  and 
the  Christian  religion  increased,  permit  you  to  enter  the  isl- 
and. Be  it  your  study,  then,  that  the  church  there  may  be 
adorned,  and  the  Christian  faith  established  and  increased." 
Now  nothing  can  be  more  clear  than  the  inference  that  at 
the  date  of  Pope  Adrian's  bull  Ireland  was  not  considered 
within  "  the  boundaries  "  of  the  Eoman  CathoKc  Church. 

2.   THE  pope's   canon-law   CLAIMS. 

The  claims  of  the  Roman  pontiffs  to  grant  and  give  away 
islands  and  kingdoms,  and  exercise  other  arbitrary  or  sim- 
ilar modes  of  jurisdiction,  are  incontrovertible,  however 
much  those  of  their  faith  may  desire  to  have  the  statements 
regarded  differently,  for  there  is  no  doubt  about  the  claims 
of  the  popes  of  Rome  to  give  away  kingdoms.  The  Canon 
Law  provides  for  such.  The  following  are  some  of  its 
provisions  as  to  the  "power  of  the  Roman  popes  over 
princes,  countries,  nations,  and  individuals  " : 

I.  All  human  power  is  from  evil,  and  must  therefore  be 
standing  under  the  pope. 

II.  The  temporal  powers  must  be  unconditionally  in  ac- 
cordance with  the  orders  of  the  spiritual. 

III.  The  church  is  empowered  to  grant  or  to  take  away 
any  tempoi-al  possession. 

IV.  The  pope  has  the  right  to  give  countries  and  nations 
which  are  non-Catholic  to  Catholic  regents,  who  can  reduce 
them  to  slavery. 


SUBJECTION  OF  IRELAND   TO  ENGLAND  AND  ROME.     IQ^ 

V.  The  pope  can  make  slaves  of  those  Christian  subjects 
whose  prince  or  ruling  power  is  interdicted  by  the  pope. 

VI.  The  laws  of  the  church  concerning  the  liberty  of  the 
church  and  the  papal  power  are  based  upon  divine  inspi- 
ration. 

VII.  The  church  has  the  right  to  practise  the  uncondi- 
tional censure  of  books. 

VIII.  The  pope  has  the  right  to  annul  state  laws,  treaties, 
constitutions,  etc. ;  to  absolve  from  obedience  thereto,  as 
soon  as  they  seem  detrimental  to  the  rights  of  the  church, 
or  to  those  of  the  clergy. 

IX.  The  pope  has  the  right  of  admonishing,  and,  if  needs 
be,  of  punishing  the  temporal  rulers,  emperors,  and  kings, 
as  well  as  of  di-awing  before  the  spiritual  forum  any  case  in 
which  a  mortal  sin  exists. 

X.  Without  the  consent  of  the  pope  no  tax  or  rate  of  any 
kind  can  be  levied  upon  a  clergjmaan,  or  upon  any  church 
whatsoever. 

XI.  The  pope  has  the  right  to  absolve  from  oaths  and 
obedience  to  the  persons  and  the  laws  of  the  princes  whom 
he  excommunicates 

XII.  The  pope  can  annul  all  legal  relations  of  those  in 
ban,  especially  their  marriages. 

XIII.  The  pope  can  release  from  every  obligation,  oath, 
vow,  either  before  or  after  being  made. 

XIV.  The  execution  of  papal  commands  for  the  perse- 
cution of  heretics  causes  remission  of  sins. 

XV.  He  who  kills  one  that  is  excommunicated  is  no 
murderer  in  a  legal  sense. 


1Q^  lEELASD:   ITS   CHRISTIANITY  AND  LEARNING. 


3.   CONTKOVEBSY   ABOUT  ADKUN'S   BULi,. 

The  bull  of  Adrian  IV.  has  been  declared  by  some  a  for- 
gery ;  but  before  the  seventeenth  century  it  was  never  de- 
nied. It  was  always  admitted  to  be  genuine  prior  to  that 
time,  both  in  Ireland  and  elsewhere.  There  was  a  copy  of 
it  in  the  Vatican  Library ;  Pope  John  XXIII.,  in  his  brief 
to  King  Edward  II.  in  a.d.  1.319,  refei's  to  it,  which  is  in  the 
Bullarium.  Baronius  published  it  in  his  "Annals  "  in  1159. 
It  is  confirmed  by  Pope  Alexander  III.  in  1172.  Giraldus 
Cambrensis,  "De  Rebus  a  Se  Gest.,"  part  ii.,  c.  ii.,  and 
"  Hib.  Ex.,"  lib.  ii.,  c.  vi.  and  Matthew  Paris,  "  Hist.  Maj.,"  a.d. 
1155,  both  give  the  bull  in  full.  It  also  appears  in  "  Cam- 
brensis Eversus,"  by  Kelly,  vol.  ii.,  pp.  410-414 ;  in  Ph.  O'Sul- 
livan's  "  History  of  Catholic  Ibernia,"  torn,  ii.,  lib.  i.,  c.  iv. ; 
and  Malone,  "  Church  History,  Ireland,"  p.  100,  says  the 
pope  who  authorized  the  invasion  of  Ireland  was  choked. 

Henry  II.  landed  at  Carok,  seven  miles  from  Waterford, 
in  A.D.  1171.  The  same  year  saw  slavery  abolished.  Hove- 
den  says  that  "  all  the  archbishops,  bishops,  and  abbots  of 
the  whole  of  Ireland  came  and  received  him  as  king  of  Ire- 
land, swearing  fealty  to  him,  his  heirs  and  successors,  with 
power  of  reigning  over  them."  {Vide  Stubbs's  "  Chronica," 
vol.  ii.,  p.  30.) 

After  the  manner  of  the  clergy,  the  kings  and  princes  of 
Ireland  received  Henry,  king  of  England,  as  lord  and  king 
of  Ireland.     (Ibid.) 

In  A.D.  1172  the  Council  of  Cashel  sent  its  canons  to  Pope 
Alexander  III.  for  his  approval ;  and  in  September  of  the 


SUBJECTION  OF  IRELAND    TO  ENGLAND   AND  BOME.      \Q^ 

same  year  the  same  pope  sent  three  letters  to  Ireland :  one 
to  King  Henry,  another  to  the  kings  and  princes  of  Ireland, 
and  the  third  to  the  prelates  of  Ireland.  In  his  letter  to 
Henry  the  pope  says :  "  Your  Excellency  is  aware  that  the 
Roman  church  has  by  right  an  authority  over  islands  dif- 
ferent from  what  she  possesses  over  the  mainland  and  con- 
tinent. Having,  therefore,  such  a  confident  hope  in  the 
fervor  of  your  devotion  as  to  believe  it  would  be  your  desire 
not  only  to  conserve,  but  also  to  extend,  the  privileges  of 
said  church,  and  to  establish  her  jurisdiction,  as  you  are  in 
duty  bound,  where  she  has  none,  we  ask  and  earnestly  urge 
your  Highness  to  study  diligently  to  preserve  to  us  in  tlie 
aforesaid  land  the  rights  of  St.  Peter,  and  if  the  said  church 
have  no  jurisdiction  there,  that  your  Highness  should  assign 
and  appoint  it  to  her."  ( Vide  Reymiu's  "  Foedera,"  vol.  i., 
p.  45.) 

In  A.D.  1175  the  same  pope  issued  a  brief  confirmatory  of 
the  bull  of  Pope  Adrian  IV.,  wherein  he  says  he  hoped  that 
Ireland,  which  he  called  "the  barbarous  nation,"  would 
attain  under  Henry's  government  "to  some  decency  of 
manners,"  and  when  its  church,  "  hitherto  in  a  disordered 
state,"  was  better  regulated  the  people  would  enjoy  and 
"  possess  the  reality  as  well  as  the  name  of  the  Christian 
profession."  The  brief,  with  a  copy  of  the  bull  of  Adrian 
IV.  annexed,  was  published  in  a.d.  1175,  with  the  highest 
solemnities,  in  a  synod  held  at  Waterford.  ( Vide  Ware's 
"  Annals,"  a.d.  1175.) 

In  the  "Book  of  Howth"  it  is  recorded  that  the  clergy  as- 
sembled at  Cashel  and  "  plainly  determined  the  conquest  [of 
Ireland]  to  be  lawful,  and  threatened  all  people  under  pain 


IQQ  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

of  holy  church's  displeasure  to  accept  the  English  kings  for 
their  lords  from  time  to  time."  ( Vide  "  Calendar  of  Carew," 
MSS.,  p.  224.) 

Benedict  of  Peterborough  says :  "  Ex  inde  recepit  ab  uno- 
quoque  arehiepiscopo  et  episcopo  Litteras  suas  in  modum 
Cartae  extra  sigillium  pendentes,  et  confirmantes  ei  et  haere- 
dibus  suum  regnum  Hiberniae,  et  testimonium  prohibentes 
ipsos  eum  et  haeredes  suos  sibi  in  regno  et  dominos  con- 
stituesse  in  perpetuum."   ("  Gesta  Regis  Hen.  Sec,"  p.  26.) 

Bishop  Doyle,  an  eminent  and  distinguished  Irish  Roman 
Catholic,  asserted  that  the  Irish  prelates  sold  their  country 
to  Henry  II. ;  that  "  tithes  were  the  price  paid  by  Henry  II. 
and  the  legate  Paparo  to  the  Irish  prelates,  who  sold  for 
them  the  independence  of  their  native  land  and  the  birth- 
right of  their  people."  {Vide  "Vindication  of  the  Irish 
Catholics,"  by  J.  K.  L.,  p.  33.) 

Let  Erin  remember  the  days  of  old. 
Ere  her  faithless  sons  betrayed  her ; 

When  Malachy  wore  the  collar  of  gold 
Which  he  won  from  the  proud  invader. 

4.   FORMATION  OF  THE   KINGDOM   OF  SCOTLAND. 

Composed  of  the  Scots  of  Argyleshire  and  the  Western  Isl- 
ands; the  people  and  territory  of  Strathclyde;  the  lands  of 
the  Picts ;  and  the  territory  of  Saxony  lying  between  the 
Firths  of  Forth  and  of  the  Clyde. 

At  the  opening  of  the  fourteenth  century  the  kingdom  of 
Scotland  and  the  Scotch  people  became  favorably  known. 
That  kingdom  was  composed  of  four  districts,  each  of  which 


SUBJECTION  OF  IRELAND   TO  ENGLAND  AND   SOME,      ^gy 

had  originally  its  different  people,  its  different  speech  or 
dialect,  and  its  different  history.  The  first  of  these  was  the 
Lowland  Distbict,  at  one  time  called  Saxony,  and  which 
now  bears  the  names  of  Lothian  and  the  Mearns{oY  "border- 
land "),  the  space,  roughly  speaking,  between  the  Forth  and 
the  Tweed.  We  have  seen  that  at  the  close  of  the  English 
conquest  of  Britain  the  kingdom  of  Northumbria  stretched 
from  the  Humber  to  the  Firth  of  Forth,  and  of  this  kingdom 
the  Lowlands  formed  simply  the  northern  portion.  The 
English  conquest  and  the  English  colonization  were  as 
complete  here  as  over  the  rest  of  Britain.  Rivers  and 
hills  indeed  retained  their  Celtic  names,  but  the  "tons" 
and  "  hams "  scattered  over  the  country  told  the  story  of 
its  Teutonic  settlement.  Livings  and  Dodings  left  their 
names  to  Livingstone  and  Duddingstone ;  Elphinstone, 
Dolphinstone,  and  Edmundstone  preserved  the  memory  of 
English  Elphins,  Dolphins,  and  Edmunds,  who  had  raised 
their  homesteads  beyond  the  Teviot  and  the  Tweed.  To 
the  northward  and  westward  of  the  Northumbrian  land 
lay  the  kingdoms  of  the  conquered. 

Over  the  "  Waste  "  or  "  Desert,"  the  range  of  barren  moors 
which  stretches  from  Derbyshke  to  the  Cheviots,  the  Briton 
had  sought  a  shelter  in  the  long  strip  of  coast  between  the 
Clyde  and  the  Dee,  which  formed  the  earlier  Cumbria. 

Against  this  kingdom  the  efforts  of  the  Northumbrian 
rulers  had  been  incessantly  directed ;  the  victory  of  Chester 
had  severed  it  from  the  Welsh  kingdoms  to  the  south; 
Lancashire,  Westmoreland,  and  Cumberland  were  already 
subdued  by  the  time  of  Ecgfrith  ;  while  the  fragment  which 
was  suffered  to  remain  unconquei-ed  between  the  Firths  of 


Jgg  IRELAND:  ITS  CSBISTIANITY  AND  LEARNING. 

Solway  and  Clyde,  and  to  which  the  name  of  Cumbria  is 
in  its  later  use  confined,  owned  the  English  supremacy. 
At  the  close  of  the  seventh  century  it  seemed  likely  that 
the  same  supremacy  would  extend  over  the  Celtic  tribes  of 
the  north. 

The  district  north  of  the  Clyde  and  Forth  was  originally 
inhabited  chiefly  by  the  Picts,  a  Latin  name  for  the  people 
who  originally  called  themselves  Creuthne. 

To  these  Highlanders  the  country  south  of  the  Forth  was 
a  foreign  land.  Significant  entries  in  their  rude  chronicles 
tell  us  how  in  their  forays  "  the  Picts  made  a  raid  upon 
Saxony."  But  during  the  period  of  Northumbrian  great- 
ness they  had  begun  to  yield,  at  least  on  their  borders,  some 
kind  of  submission  to  its  kings. 

Eadwin  had  built  a  fort  at  Dunedin,  which  became  Ed- 
inburgh, and  looked  menacingly  across  the  Forth ;  and  at 
Abercorn,  beside  it,  was  established  an  English  prelate  with 
the  title  of  "  Bishop  of  the  Picts." 

Ecgfrith,  in  whose  hands  the  power  of  Northumbria 
reached  its  highest  point,  marched  across  the  Forth  to 
change  this  overlordship  into  a  direct  dominion,  and  to  bring 
the  series  of  English  victories  to  a  close.  His  host  poured 
burning  and  ravaging  beyond  the  Tay,  and  skirted  the  base 
of  the  Grampians  as  far  as  the  field  of  Necstaw  Mere,  where 
King  Bruide  awaited  them  at  the  head  of  the  Picts.  The 
great  battle  which  followed  proved  a  turning-point  in  the 
history  of  the  north :  the  invaders  were  cut  to  pieces,  Ecg- 
frith himself  being  among  the  slain;  and  the  power  of 
Northumbria  was  broken  forever. 

On  the  other  hand,  the  kingdom  of  the  Picts  started  into 


SUBJECTION  OF  IRELAND    TO  ENGLAND   AND   ROME.      169 

new  life  with  its  gi-eat  victory,  and  pushed  its  way,  in  the 
hundred  years  which  followed,  westward,  eastward,  and 
southward,  till  the  whole  country  north  of  the  Forth  and 
the  Clyde  acknowledged  its  supremacy.  But  the  hour  of 
Pictish  gi-eatness  was  marked  by  the  sudden  extinction  of 
the  Pictish  name. 

Centuries  before,  when  the  English  invaders  were  begin- 
ning to  harry  the  south  coast  of  Britain,  a  fleet  of  Corachs 
had  borne  a  tribe  of  the  Scots,  as  the  inhabitants  of  Ireland 
were  then  caUed,  from  the  black  cliffs  of  Antrim  to  the 
rocky  and  indented  coast  of  South  Argj-le.     The  little  king- 
dom of  Scotland  which  these  Irishmen  founded  slumbered 
in  obscurity  among  the  lakes  and  mountains  to  the  south  of 
Loch  Linnhe,  now  submitting  to  the  overlordship  of  North- 
umbria,  now  to  that  of  the  Picts,  till  the  extinction  of  the 
direct  Pictish  line  of  sovereigns  raised  the  Scot  king,  Ken- 
neth MacAlpine,  who  chanced  to  be  their  nearest  kinsman, 
to  the  vacant  throne.     For  fifty  years  these  rulers  of  Scot- 
tish blood  still  called  themselves  "  kings  of  the  Picts  " ;  but 
with  the  opening  of  the  tenth  century  the  very  name  passes 
away,  the  tribe  which  had  given  its  chief  to  the  common 
throne  gives  its  designation  to  the  common  realm,  and 
"  Pict-land "  vanishes  from  the  page  of  the  chronicler  or 
annalist  to  make  way  for  "  the  land  of  the  Scots." 

It  was  even  longer  before  the  change  made  a  way  among 
the  people  themselves,  and  the  real  union  of  the  nation 
with  its  kings  was  only  effected  by  the  common  suffering 
of  the  Danish  wars. 

In  the  north  as  in  the  south  of  Britain,  the  invasion  of 
the  Danes  brought  about  pohtical  unity.    Not  only  were 


170  IRELAND:   ITS   CHKISTIANITY  AND  LEARNING. 

Picts  and  Scots  blended  into  a  single  people,  but  by  the 
annexation  of  Cumbria  and  the  Lowlands  their  monarch 
became  rulers  of  the  territory  we  now  call  Scotland,  which 
was  accomplished  about  the  year  1305.  Thus  arose  the 
kingdom  of  Scotland,  whose  people  rank  now  among  the 
most  enlightened,  educated,  and  intellectual  of  the  world's 
inhabitants. 

According  to  Dr.  Collier's  History,  "  Scotland  in  the  ninth 
century  was  not  divided  into  dioceses,  but  all  the  Scottish 
bishops  had  their  jm-isdiction  as  it  were  at  large,  and  ex- 
ercised their  function  wherever  they  came;  and  this  con- 
tinued to  the  reign  of  Malcolm  III.,  who  was  crowned  in 
A.D.  1057."  It  is  admitted  by  the  highest  authorities  that  no 
bishop  had  any  jurisdiction  in  Scotland  under  the  Roman 
pontiff  for  sixty-nine  years  after  the  above  date ;  for  in 
A.D.  1126  John  Crema,  a  cardinal  priest,  held  a  council  of 
Scottish  bishops  at  Roxburgh,  which  was  the  first  exercise 
of  Roman  Catholic  pajjal  power  in  Scotland. 

During  the  interval  between  the  years  1126  and  1560  the 
ancient  faith  taught  by  Columbcille  survived  all  efforts 
made  for  its  extinction.  The  Lollards  of  Kyle  belonged  to 
the  ancient  faith.  In  numerous  other  parts  of  the  king- 
dom societies  kept  the  same  principles  alive. 

The  Reformation  saw  Patrick  Hamilton,  Paul  Craw, 
George  Wishart,  and  numerous  others  contending  and 
dying  for  the  faith  that  was  early  delivered  to  the  saints, 
and  which  was  never  quenched  in  Scotland  until  John 
Knox  gave  it  freedom  to  blaze  brightly  and  illuminate  the 
entire  realm. 


IX.— NINTH  PERIOD :  from  a.d.  1175  to  a.d.  1564. 

IKELAND  AND  HEK  CHURCH  UNDER  ENGLAND  AND  ROME: 
ROMAN  CATHOLICISM  IN  FULL  SWAY. 

In  A.d.  1179  six  Irish  bishops  atteuded  the  Thii-d  Lateran 
Council  at  Rome — to  wit,  Archbishop  O'Toole  of  DubUn, 
Archbishop  O'Duffy  of  Tuam;  and  Bishops  O'Brien  of 
Killaloe,  Felix  of  Lismore,  Augustine  of  Waterford,  and 
Brictus  of  Limerick. 

In  A.D.  1195  Malaehy  III.,  Bishop  of  Down,  anxious  to 
know  where  St.  Patrick  was  buried,  alleged  that  one 
evening  a  sunbeam  pointed  out  the  place.  Three  bodies 
were  discovered.  They  were  alleged  to  be  those  of  St. 
Patrick,  Brigid,  and  Columbcille.  Messengers  were  sent 
to  the  pope  with  the  news  of  the  mii-aculous  discovery. 
Cardinal  Vivicum  was  despatched  by  the  pontiff  to  Down- 
patrick,  who,  with  the  primate  of  Armagh,  fifteen  bishops, 
and  a  large  number  of  abbots,  deans,  archdeacons,  and 
other  clergy  and  people,  made  a  grand  demonstration  at 
the  translating  of  the  supposed  bodies  of  three  saints. 
Poetry  was  called  into  the  pompous  celebration.  Latin 
verse  was  more  dignified  than  common  Irish,  hence  was 
written  for  the  occasion : 

Hi  tres  in  Duno  tumulo 
Tumulantur  in  uno, 
Brigida,  Patricius,  atque 
Columba  plus. 

171 


172  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

In  Down  three  saints  one  tomb  do  fill : 
Patrick,  Brigid,  and  Columbcille. 


It  was  resolved  by  this  illustrious  assembly  that  the 
anniversary  of  this  memorable  day  should  henceforth  be 
celebrated  as  a  festival  over  all  Ireland.  ( Vide  Connellan's 
"  Four  Masters,"  p.  96,  note.) 

After  all  this  gorgeous  solemnity  there  existed  gi-eat 
doubt  whether  or  not  the  bones  dug  up  and  so  celebrated 
did  not  belong  to  three  pagans. 

In  A.D.  1215  three  Irish  bishops  attended  the  fourth 
Latei-an  Council  at  Rome — to  wit,  the  Archbishops  of  Dub- 
lin and  Tuam,  and  the  Bishop  of  Killaloe.  By  that  council 
heretics  were  decreed  to  be  burned,  and  transubstautiation 
and  auricular  confession  instituted.  In  A.n.  1216  the 
regulations  of  the  Synod  of  Kells  for  the  suppression  of 
parochial  bishops  were  still  a  dead  letter  in  the  diocese  of 
Meath  and  other  parts  of  the  north  and  south  of  Ireland. 

In  A.D.  1293,  independent  of  the  celebration  at  Down- 
Patrick,  it  was  revealed  to  Nicholas  MacMaelisa,  Arch- 
bishop of  Armagh,  that  the  relies  of  Patrick,  Brigid,  ^nd 
Columbcille  were  not  at  Downpatrick,  but  at  Saal^  two 
miles  therefrom.  Doubtless  both  were  pious  frauds  and 
myths  of  the  imaginations  of  the  respective  parties. 

In  A.D.  1335  Pope  Boniface  XII.,  in  a  letter  from  Avig- 
non to  King  Edward  III.,  shows  that  in  the  diocese  of 
Ossory  many  persons  opposed  both  the  bishop  and  doc- 
trines of  the  Roman  Catholic  Church  therein.  These  dis- 
senters were  the  descendants  of  people  who  cherished  the 
faith  of  their  forefathers. 


ROMAN  CATHOLICISM  IN  FULL   SWAY.  ^73 

In  A.D.  1414  a  number  of  Irish  bishops  attended  the 
Council  of  Constance,  and  were  highly  honored  on  account 
of  the  ancient  learning  of  their  church  and  countrymen. 

In  A.D.  1562  numerous  Irishmen  were  in  attendance  at 
the  Council  of  Trent,  and  were  highly  distinguished  for 
their  learning  and  ability. 


X.— TENTH  PERIOD :  feom  a.d.  1564  to  a.d.  1894. 

THE  EEFOKMATION,  PROTESTANTISM,  ETC. 

In  1535  Heniy  VIII.  was  declared  by  Parliament  head 
on  earth  of  the  Church  of  England.  The  pope  of  Rome 
was  thus  deposed  and  the  king  placed  in  his  stead.  Be- 
fore this  time  the  king  of  England  was  lord  of  Ireland, 
but  now  by  the  Parliament  of  Ireland  he  was  created  not 
only  king,  but  head  of  the  church  of  Ireland.  Little  was 
done  during  the  reigns  of  Henry  and  his  son  Edward  for 
the  welfare  of  Ireland.  The  language  of  most  of  the  Irish 
was  Celtic.  Few  Englishmen  understood  it.  While  the 
Scriptures  were  translated  into  English,  there  was  no 
copy  of  them  in  Irish.  This  retarded  the  Reformation  in 
Ireland. 

During  the  reign  of  Edward  VI.  two  prayer-books  were 
adopted  for  the  Church  of  England.  The  first  was  issued 
in  1549,  and  was  simply  an  abbreviation  of  the  two  Latin 
service-books  previously  used  in  the  public  ceremonies  of 
the  English  Romish  church.  The  second  was  issued  in 
1552,  and  was  more  in  accord  with  the  spirit  of  continental 
evangelism.  It  was  a  model  of  its  kind,  in  which  the 
superstitions  of  the  former  were  removed. 

On  the  death  of  Edward,  his  oldest  sister,  Mary,  ascended 

174 


TEE  REFORMATION,  PROTESTANTISM,  ETC.  ^75 

the  throne  as  his  successor.  She  was  a  devout  Roman 
Cathohc.  By  her  orders  the  worship  of  the  Reformed  was 
discontinued.  Roman  Catholicism  was  reinstated.  Prot- 
estantism was  declared  to  be  a  crime.  Two  hundred  and 
eighty-two  Protestants  were  burned  at  Oxford,  Smithfield, 
and  other  parts  of  England.  Among  them  were  men  of 
distinguished  ability,  who  had  spent  their  lives  in  pro- 
moting the  best  interests  of  their  country : 

Like  to  Cranmer,  good  and  true, 
And  Latimer  and  Ridley  too, 
Did  light  a  torch  which,  all  must  see, 
ShaU  nevermore  extinguished  be. 

While  Protestants  were  suffering  in  England,  and  while 
the  people  of  the  east  and  south  of  Ireland  were  Roman 
Catholics,  yet  from  a  portion  of  their  lands  the  occupants 
were  removed,  and  Englishmen  transferred  to  the  vacated 
holdings.  The  territory  whose  inhabitants  were  thus 
treated  was  divided  into  two  parts,  and  respectively  named 
King's  and  Queen's  counties — the  one  named  in  honor  of 
her  husband,  Philip  of  Spain,  and  the  other  for  herself— 
which  led  to  a  distm-bed  condition  of  the  whole  island. 
Accustomed  to  rebellion,  the  people  were  not  easily  molli- 
fied for  such  an  infringement  of  their  rights.  They  flew 
to  arms,  and  the  tocsin  of  war  was  sounded  from  shore  to 
shore.  At  last  Mary  died,  and  her  sister  Elizabeth  as- 
cended the  throne.  The  new  queen  quenched  the  fires  of 
Smithfield  and  Oxford.  The  Parliament  assembled ;  new 
arrangements  were  made.  The  queen  was  declared  "  Su- 
preme Governor  "  of  the  church.     All  the  bishops  holding 


176  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

sees  refused,  with  one  exception,  to  recognize  the  new 
ecclesiastical  order,  which  caused  their  removal.  Their 
places  were  tilled  by  new  appointments.  As  there  was 
only  one  diocesan  left,  the  consecration  of  the  new  Epis- 
copal nominees  devolved  upon  him.  This  was  alleged  to 
be  contrary  to  the  canon  of  the  first  General  Council 
made  for  the  ordination  of  bishops,  which  required  at 
least  three  bishops  to  legally  constitute  another :  but  who 
aided  St.  Austin,  the  first  Roman  Catholic  Archbishop  of 
Canterbury,  to  ordain  the  other  prelates  of  his  times  ?  It 
is  an  old  adage  that  "  a  man  who  lives  in  a  glass  house 
should  not  be  first  to  throw  stones."  The  Prayer-book 
and  the  Articles  of  Religion  were  revised  and  adopted  by 
the  Parliament  of  England,  and  were  also  subsequently 
adopted  by  the  Parliament  of  Ireland.  In  1569  Pope  Pius 
IV,  excommunicated  Elizabeth.  This  awoke  the  queen 
to  a  sense  of  her  situation.  Rebellions  in  England  and 
also  in  Ireland  were  plotted  against  her.  The  Catholic 
noblemen  commenced  an  insurrection  which  involved 
Mary  Queen  of  Scots,  then  a  prisoner  at  Fotheringay  Cas- 
tle, and  led  to  her  execution. 

About  1580,  one  Stukely,  an  English  adventurer,  went 
from  Ireland  to  Rome  at  the  instance  of  Pope  Gregory 
XIII.,  to  have  a  son  of  the  pope,  Giacomo  Buoncompaguo, 
made  king  of  Ireland.  The  pope  created  Stukely  Marquis 
of  Leinster,  Earl  of  Wexford  and  Carlow,  and  Baron  of 
Ross.  One  thousand  Italian  robbers  were  pardoned  on 
consideration  of  their  aiding  Stukely's  design.  Philip  of 
Spain  agreed  to  pay  the  banditti,  not  being  then  aware 
that  the  pope's  son  was  his  rival  for  the  sovereignty 


TRE  REFORMATION,  PROTESTANTISM,  ETC.  yj'J 

of  Ireland.  Stukely  was  subseqixently  killed  in  Africa, 
along  with  Don  Sebastian,  whom  he  had  accompanied 
on  an  expedition  on  the  promise  of  subsequent  aid  from 
Portugal  for  Ireland. 

Fitzmaurice,  Saunders,  and  Allen  subsequently  induced 
the  pope  to  organize  another  expedition  against  Ireland. 
A  bull  was  issued,  addressed  to  all  the  prelates  and  princes, 
to  aid  Fitzmaurice.  Saunders  was  created  a  legate,  and 
those  engaged  in  the  conspiracy  were  declared  to  be  the 
"champions  of  the  faith  in  defense  of  the  holy  church.'"  Philip 
was  to  furnish  the  funds  for  the  invasion.  After  landing 
in  Kerry  with  eighty  Spaniards,  together  with  some  Eng- 
lish and  Irish  malcontents,  they  were  joined  by  the  Earl 
of  Desmond.  Two  hundred  Protestant  soldiers  were  de- 
stroyed. The  papal  banner  was  unfurled  and  hoisted; 
700  Spaniards  and  Italians  ai-rived,  with  arms  and  ammu- 
nition for  5000  men.  At  first  Desmond  was  successful, 
but  soon  afterward  he  was  defeated  and  beheaded.  His 
lands,  numbering  about  574,528  acres,  were  confiscated  to 
the  crown. 

The  Spanish  Armada  for  the  conquest  of  England  in 
1588  was  aimed  at  the  extirpation  of  Protestantism.  Its 
failure  was  a  humiliating  blow  to  its  plotters.  It  aroused 
England,  but  crippled  Spain,  from  which  that  country  has 
never  recovered. 

In  1594  O'Neill  of  Tyrone  created  an  insurrection 
against  the  sovereignty  of  Elizabeth  in  Ulster,  which  sub- 
sequently terminated  by  his  submission.  The  death  of 
the  queen  occurred  in  1603.  She  was  succeeded  by  James 
VI.  of  Scotland,  who  ascended  the  thrones  of  England  and 


178  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

Ireland  as  James  I.,  whose  policy  was  averse  to  war,  but 
whose  uu wonted  desire  was  to  become  supreme  in  church 
and  state  without  interference. 

Tyrone  engaged  in  another  rebellion.  His  proclama- 
tion was  issued  broadcast  in  behalf  of  the  "  Supremacy  of 
the  Prince  Bishop  of  Rome,  in  Ireland,  and  the  Dominance  of 
the  Romish  ReligionP  In  one  of  his  manifestos  he  urged: 
"  Let  us  all  join  together  to  deliver  the  countrie  from  the 
infection  of  heresy,  and  for  the  planting  of  the  Roman 
Catholic  religion :  if  I  had  gotten  to  be  king  of  Ireland  I 
should  not  accept  the  same  without  the  extension  of  the 
Catholic  religion." 

His  defeat  caused  the  forfeiture  of  his  lands,  which  were 
opened  up  in  1611  for  agricultural  i:)urposes,  and  were 
settled  with  Scotch  and  English  Protestants  as  planters. 

The  Scotch  were  Presbyterians,  while  the  English  were 
partly  Puritans  and  partly  Episcopalians.  To  these  were 
added  colonists  from  the  Huguenots  of  France  and  the 
Dutch  of  the  Nethei-lands.  For  over  thirty  years  the 
Ulster  men  had  been  developing  the  country,  increasing 
its  population,  and  creating  abundance  by  their  energies, 
industries,  and  peaceful  habits. 

In  consequence  of  the  violation  of  promises  and  faith 
on  the  part  of  the  government  of  Charles  I.  with  the 
people  of  Connaught,  about  the  titles  of  their  lands,  a 
reawakened  determination  was  put  into  execution  for  ex- 
terminating the  Protestants  from  the  lands  of  the  O'Neills 
of  Ulster.  The  leaders  of  the  infamous  plots  were  not 
unsupported  by  the  authority  of  the  Roman  Catholic 
Church. 


THE  REFOEMATIOX,  PROTESTANTISM,  ETC.  yjQ 

Between  1641  and  1643  a  massacre  occun-ed  which  for 
brutality  was  only  equaled  by  those  of  the  Waldenses, 
Albigenses,  and  St.  Bartholomew.  The  victims  were  men, 
women,  and  children.  Some  of  them  were  advanced  in 
years.  Women  pregnant  were  treated  in  a  manner  be- 
yond the  force  of  language.  Ministers  of  religion  were 
butchered.  Even  some  were  buried  alive.  The  official 
reports  of  the  Irish  massacres,  entitled  "  Liber  Munerum 
Publicorum  Hibernian,"  give  among  other  statements  the 
following  hideous  disclosures : 

"  Upon  the  repulse  of  Sir  Phelim  O'Neill  from  the  Castle 
of  Augher,  he  ordered  aU  the  British  Protestants  in  three 
adjacent  parishes  to  be  put  to  the  sword.  Upon  his  defeat 
at  Lisburn,  Lord  Caulfleld,  O'Neill's  former  host,  and  fifty 
other  prisoners  were  murdered.  Others  of  the  prisoners, 
on  pretense  of  being  forwarded  to  the  nearest  British  set- 
tlement, were  goaded  forward  hke  beasts  of  burden  by 
their  guards ;  some  were  inclosed  in  a  house  or  castle  to 
which  fire  was  set,  with  a  savage  indifference  to  their  cries 
and  a  fiendish-like  triumph  over  their  expiring  agonies,  the 
priests  everywhere  enco^ir aging  these  deeds  by  their  presence.^ 

"  Five  hundred  Protestants  were  murdered  at  Armagh, 
besides  forty-eight  families  in  the  parish  of.  Killimau." 
(Perkins's  "  Exam.,"  p.  6,  and  A.  Strafford's  "  Exam.,"  p.  2, 
Armagh.) 

"Three  hundred  were  stripped  of  their  clothing,  put 
into  a  church  at  Loughgall,"  and  most  brutally  treated. 
(Borlase,  "  App.,"  p.  111.) 

"  Fifteen  hundred  Protestants  were  murdered  in  three 
parishes  in  the  County  Ai*magh."    (Shaw's  "  Exam."  p.  1.) 


180  IRELAND :   ITS   CHRISTIANITY  AND  LEARNING. 

"  Two  and  twenty  Protestants  were  put  into  a  thatched 
house  in  the  parish  of  Kilmon  and  then  burned  ahve." 
("  Exam."  of  Smith,  Clark,  Fillis,  Stanhaw,  Tullerton.) 

Rev.  Mr.  Robinson,  his  wife,  and  three  childi'en,  were 
drowned ;  and  a  William  Blundell  was  drawn  up  and  down 
the  Black  water  with  a  rope  around  his  neck.  Forty-four 
other  persons  were  murdered  at  several  times  in  the  same 
vicinity,  and  a  woman  was  compelled  to  hang  her  own 
husband.  ("Exam."  of  Salstental,  Littlefield,  and  Borlase's 
"  Appendix,"  p.  110.) 

"  One  hundred  and  eighty  Protestants  were  di'owned  at 
the  bridge  of  Gallon,  and  one  hundred  more  in  a  lough 
near  Ballymaulmorough."     ("  Exam.,"  A.  Strafford,  p.  2.) 

"  Fifty  Protestants  were  murdered  at  Blackwater  church. 
The  wife  of  Arnold  Taylor,  great  with  child,  was  inhu- 
manly butchered ;  Thomas  Mason  was  burned  alive,  eight 
women  drowned,  and  two  more  women  and  six  children 
murdered."  ("  Exam."  of  Fillis,  Stanhaw,  Frankland,  Smith, 
Clark,  Price,  Tullerton,  Harcourt,  of  County  Armagh.) 

"Rev.  John  Mather  and  Rev.  Mr.  Blythe,  with  sixty 
Protestant  families  of  Dungannon,  County  Tyrone,  were 
murdered."     ("  Exam."  of  John  Perkins.) 

"  Between  Charlemont  and  Dungannon,  four  hundred 
were  murdered.  In  this  dreadful  persecution  those  who, 
tlu'ough  fear,  though  few  in  number,  had  conformed  to 
pojiery  did  not  escape  the  fury  of  the  rebels,  but  they  were 
the  last  that  were  cut  off.  The  rebels,  about  this  time, 
lest  they  should  be  charged  with  more  murders  than  they 
committed,  commanded  their  priests  to  bring  in  a  true  ac- 
count of  them,  from  which  it  appeared  that  from  the  23d 


THE  REFORMATION,  PROTESTANTISM,  ETC.  \%\ 

of  October,  1641,  to  March,  1643,  one  huudred  and  fifty- 
four  thousand  Protestants  were  murdered."  (Dr.  Maxwell's 
"  Exam.,"  p.  7.) 

At  Portadown  Bridge  one  thousand  Protestants  were 
hurled  into  the  Bann.  Whole  families  were  buried  alive. 
The  cry  of  a  boy,  "  Mama,  mama,"  from  his  living  grave, 
was  greeted  with  a  yell  of  laughter,  till  the  heaped-up 
earth  stifled  his  voice. 

For  a  time  the  assassins  held  supreme  sway.  The  puny 
authorities  of  Charles  I.  seemed  to  sympathize,  if  not  to 
cooperate,  with  the  insurgents.  At  length  Cromwell  ar- 
rived, and  soon  squelched  all  opposition  by  a  ruthless  re- 
taliation on  the  Royalists. 

On  the  restoration  of  Charles  II.  to  the  thrones  of  Eng- 
land, Scotland,  and  Ireland  new  arrangements  were  made 
about  the  forfeited  lands  in  Leinster  and  Muuster,  which 
Cromwell  had  divided  among  his  soldiers.  They  had  been 
occupying  them  for  twelve  years,  and  had  introduced  agi'i- 
culture  and  made  them  productive ;  but  regardless  of  their 
improvements,  it  was  now  determined  that  they  must  sur- 
render one  third  of  the  fruits  of  their  husbandry ;  and  in 
addition  thereto  they  must  attend  the  established  church, 
or  in  default  thereof  be  subjected  to  pecuniary  fines  and 
physical  penalties.  As  these  men  were  Independents,  they 
preferred  to  emigrate ;  and  the  colony  of  Connecticut  was 
subsequently  enriched  by  their  industries. 

In  Scotland,  England,  and  Ireland  the  penal  laws  were 
unmercifully  enforced  against  the  Covenanters  and  other 
Protestant  dissenters.  During  that  reign  upward  of  sixty 
thousand  families  in  England,  eighteen  thousand  in  Scot- 


182  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

land,  and  a  large  number  in  Ireland,  were  reduced  to  pau- 
perism, starvation,  and  death. 

At  last  Charles  died,  and  was  succeeded  by  bis  brother 
James,  who  was  more  open  in  his  determination  to  anni- 
hilate Protestantism  than  his  deceased  brother  manifested. 
Both  were  devoted  Romanists.  Charles  was  politic,  while 
James  was  imprudent.  His  imprisonment  of  the  bishops 
and  forcing  certain  appointees  on  the  church  and  univer- 
sities aroused  the  nation.  A  revolution  ensued,  and  he 
fled  to  France.  With  a  French  army  he  arrived  in  Ireland. 
A  Parliament  was  convened,  whose  members  were  of  his 
own  faith.  The  lands  of  the  Protestants  were  confiscated. 
The  siege  of  Londonderry  ensued.  William  of  Orange  and 
Mary,  his  wife,  ascended  the  throne  as  king  and  queen  of 
England,  Scotland,  and  Ireland.  William  soon  followed 
James  with  an  army  composed  of  Dutch  Huguenots,  a  few 
English  and  Scotch,  and  Ii'ish  Protestants.  The  battle 
of  the  Boyne  was  fought.  That  of  Aughrim  followed. 
Limerick  was  besieged,  and  capitulated.  An  Act  of  Set- 
tlement was  passed.  The  Church  of  England  was  reestab- 
lished in  England,  Wales,  and  Ireland,  and  the  Presby- 
terian Church  in  Scotland  as  the  Church  of  Scotland. 

After  William's  decease  Anne  ascended  the  throne.  Her 
policy  was  conservative.  Laws  were  passed  by  the  Parlia- 
ment of  England  discriminating  against  Irish  industries. 
The  Parliament  of  Ireland,  too,  servilely  reenacted  what 
the  English  had  legalized.  Irish  industries  suffered,  influ- 
encing numerous  persons  to  emigrate  to  the  colonies  of 
North  America.  The  most  enticing  reports  from  those 
who  ventured  thus  abroad  were  circulated  at  home.    The 


THE  REFORMATION,  PROTESTANTISM,  ETC.  183 

charms  of  the  New  World  were  set  forth  in  verse,  and  sung 
in  public,  at  market  and  fair,  by  the  traveling  ballad  min- 
strelsy, which  created  an  enthusiasm  in  the  breasts  of 
many  to  follow  their  friends  and  provide  for  their  future 

comforts. 

Emigration  received  an  impetus  that  can  be  more  easily 
imagined  than  forcibly  and  truly  described.  Ship  after 
ship  left  the  coasts  of  Ireland  for  Boston,  Philadelphia,  Bal- 
timore, and  Charlestown,  loaded  with  passengers.  From 
Maine  to  Georgia  the  Irish  immigrant  was  in  a  few  years 
found  cultivating  the  soil  or  promoting  the  industries, 
trade,  manufactures,  and  commerce  of  the  New  World. 

At  length  the  coffers  of  the  British  treasury  became  ex- 
hausted from  the  drain  upon  them  for  carrying  on  the 
contmental  wars,  and  in  order  to  replenish  them  the  home 
government  undertook  to  compel  the  colonists  in  the  New 
World  to  bear  a  part  of  the  burden,  by  imposing  a  tax 
upon  their  industries.  Taxation  without  representation 
was  usual  in  absolute  monarchies.  It  had  been  tried  in 
Ireland,  and  had  driven  the  woolen  and  linen  manufac- 
turers into  a  lifeless  condition. 

To  attempt  the  same  in  America  could  not  be  endured. 
It  recalled  the  unjust  treatment,  the  whole  system  of  fines 
and  penalties,  the  systematic  persecutions,  the  paralyzing 
effects  on  the  trade,  commerce,  and  manufactures,  forced 
by  British  intrigue  on  their  native  homes ;  and  hence  the 
Irish  protested  against  such  procedures  in  America.  They 
assembled  at  Mecklenburg,  in  North  Carolina,  and  resolved 
that  the  colonies  should  become  free  and  independent  of 
Great  Britain ;  and  drew  up  a  declaration  of  independence 


184  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

to  that  effect,  dated  April  14,  1775,  which  they  forwarded 
to  the  Continental  Congress  at  Philadelphia.  It  was  there- 
fore referred  to  a  committee  of  which  Jefferson  was  chair- 
man and  Charles  Thompson  was  secretary.  The  result 
was  the  Declaration  of  Independence  of  the  United  States, 
of  July  4,  1776. 

During  the  stirring  times  which  followed  Irishmen  were 
not  inactive.  While  eight  of  them  signed  the  Declaration, 
the  first  fort  captured  from  the  British  was  at  New  Castle, 
by  Major  Sullivan  and  his  Irish  brigade.  The  battle  of 
Bunker  HiU  followed.  The  names  of  Stark,  Moore,  Reed, 
and  Patton,  of  Clinton,  McCleary,  Montgomery,  "Wayne, 
Irving,  Thompson,  Moylan,  Butler,  Barry,  Blakely,  McGee, 
O'Brien,  McDonough,  Meade,  Murray,  Dale,  Decatur,  and 
Stewart,  live  in  history  and  represent  what  Irishmen 
achieved  for  American  independence. 

At  home  penal  laws  were  enforced  against  Roman  Catho- 
lics and  Presbyterians  in  a  most  unreasonable  manner, 
while  the  British  Parliament  was  continuing  to  make 
laws  for  Ireland,  and  the  Irish  Parliament  was  as  a  matter 
of  course  a  mere  figiire-head  for  carrying  them  into  exe- 
cution. Meanwhile  what  occurred  in  America  influenced 
the  Irish  to  demand  a  free,  untrammeled  Parliament  for 
Ireland.  Various  modes  of  procedure  were  adopted  for 
securing  the  desired  object.  Mobs  threatened  the  mem- 
bers of  both  houses  of  Parliament.  The  leaders  became 
impetuous  and  aroused  their  followers  to  combine  against 
the  government.  A  rebellion  followed  in  1798.  In  sev- 
eral parts,  such  as  Vinegar  Hill,  Enniscorthy,  and  Fox's 
Mill,  unspeakable  depredations  were  committed.     Neither 


THE  REFORMATION,  PROTESTANTISM,  ETC.  185 

age  nor  sex  nor  property  was  respected.  The  Roman  Cath- 
olic clergy  were  even  said  to  be  the  instigators  of  the  mobs. 
In  the  north,  at  the  same  time,  both  Presbyterians  and 
Roman  Catholics,  and  a  few  Episcopalians,  were  engaged 
in  an  attempt  to  overthrow  the  government.  At  Antrim 
a  skirmish  between  the  British  troops  and  the  Protestant 
malcontents  took  place.  The  latter  were  defeated,  which 
caused  many  of  their  most  talented  young  men  to  escape 
to  the  New  World. 

In  1800  the  Irish  Parliament  was  merged  into  the  Brit- 
ish. Ireland  was  annexed  to  Great  Britain,  under  the  name 
of  the  United  Kingdom  of  Great  Britain  and  Ireland,  with 
one  Parliament  and  one  united  established  church. 

The  bane  of  the  controversy  still  continued.  The  disa- 
bilities of  the  Presbyterians  and  of  the  Roman  Catholics 
still  remained.  Neither  party  could  be  a  member  of  either 
house  of  Parliament,  and  still  they  continued,  thus  unrep- 
resented, to  be  compelled  to  pay  their  pro  rata  of  taxation, 
and  to  be  deprived  of  fiUing  any  office  of  honor,  profit,  or 
trust  under  the  government  on  account  of  then-  respective 
religious  views. 

In  1828  the  disabilities  of  the  Protestant  dissenters  were 
removed,  and  in  1829  the  Roman  Catholics  were  emanci- 
pated. 

The  church  establishment,  however,  continued  to  be  a 
bone  of  contention.  It  was  a  small  body.  The  Roman 
Catholics  outnumbered  it  six  times,  while  the  Presbyte- 
rians were  not  far  behind  it  numerically;  and  yet  both 
Roman  Catholics  and  Presbyterians  were  compelled  to 
pay  tithes  on  their  holdings  for  its  support— which  was  a 


186  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

glaring  injustice.  Commutations,  under  various  forms, 
were  introduced  to  modify  or  partially  relieve,  but  were 
in  every  instance  insuflScient  to  remove  the  real  issue. 
In  1869  the  church  was  disestablished  by  an  act  of  Parlia- 
ment. Tithes  were  remitted.  All  were  equally  enabled  to 
worship  God  according  to  the  dictates  of  their  conscience. 
The  former  establishment  in  the  act  was  styled  the  "  Church 
of  Ireland,"  as  a  compliment  to  its  former  status,  and  its 
adherents,  Protestant  Episcopalians.  Since  its  disestab- 
lishment its  clerical  and  lay  forces  have  shown  increased 
energy  and  devotion  to  its  interests  and  condition. 

The  Presbyterians  have  in  like  manner  displayed  a  simi- 
lar activity.  The  Wesleyans  are  developing  their  denomi- 
nation successfully,  while  the  Eomau  Catholics  still  form 
the  great  majoi'ity  of  the  population,  under  an  active, 
learned,  and  zealous  priesthood. 

The  educational  condition  of  Ireland  is  of  paramount 
importance.  As  during  the  middle  ages  it  was  the  chief 
cause  of  the  revival  of  learning  in  Europe,  so  at  the  pres- 
ent its  reputation  for  profound  thought  and  accurate  learn- 
ing continues  to  be  unsullied  by  time,  influence,  or  circum- 
stances. 

The  following  will  show  the  present  condition  of  the 
religious  denominations  and  educational  institutions  of 
Ireland,  England,  Wales,  and  Scotland : 

I. — ITS   RELIGIOUS   CONDITION. 

1.  The  Roman  Catholics  number  4  archbishops,  28  bish- 
ops, 3414  priests,  and  3,545,856  people. 


THE  REFORMATION,  PROTESTANTISM,  ETC.  187 

2.  The  Protestant  Episcopalians,  2  archbishops,  11  bish- 
ops, 1015  clergymen,  and  600,230  people. 

3.  The  Presbyterians,  633  clergymen  and  446,687  people. 

4.  The  Methodists,  55,235  people  and  a  traveling  minis- 
try, regular  and  local. 

5.  Since  1881  the  Eoman  Catholics  have  had  a  decrease 
of  411,035,  or  10.4  percent.;  the  Protestant  Episcopalians 
of  39,344,  or  6.2  percent. ;  and  Presbyterians  of  24,047,  or 
5.1  percent. ;  while  the  Methodists  have  had  an  increase  of 
6396,  or  13.1  percent. 

II. — ITS  DECLINING  POPULATION. 

In  1841  the  population  was  8,175,124. 

In  1851  it  decreased  to  6,552,385. 

In  1861  it  further  decreased  to  5,798,564. 

In  1871  it  was  further  decreased  to  5,412,377. 

In  1881  it  stiU  further  declined  to  5,174,836. 

In  1891,  it  only  showed  4,706,162. 

While  in  1841  it  had  1,472,739  families  and  1,328,839 
inhabited  bouses,  in  1891  it  had  only  940,092  families  and 
872,669  inhabited  houses,  a  decline  of  532,647  families  and 
456,170  inhabited  houses. 

m. — ITS   EDUCATIONAL  INSTITUTIONS 

Are  of  a  high  order. 

1.  In  addition  to  a  weU-conducted  system  of  common 
schools  it  has  a  large  number  of  a  higher  intermediate 
order;  two  non-sectarian  national  universities  of  distin- 
guished reputation,  the  well-known  Trinity  College  of  Dub- 


188  IRELAND:    ITS   CHIilSTIANITF  AND  LEARNING. 

lin  and  the  Royal  University,  together  with  three  Queen's 
Colleges,  one  at  Cork,  another  at  Galway,  and  the  other  at 
Belfast,  all  richly  endowed  by  the  government. 

2.  The  Roman  Catholics  have  a  Catholic  university  at 
Dublin,  a  college  at  Maynooth,  and  a  number  of  other 
institutions  in  different  parts  of  the  island. 

3.  The  Protestant  Episcopalians  control  the  Dublin  Uni- 
versity and  several  other  endowed  schools  and  colleges. 

4.  The  Presbyterians  have  the  Assembly's  College  at 
Belfast,  Magee  College  at  Londonderry,  and  St.  Andi-ew's 
College,  Dublin. 

5.  The  Methodists  have  also  a  college  in  Belfast  and 
another  in  Dublin. 

6.  Besides  there  are  several  distinguished  seminai'ies  for 
the  education  of  ladies  in  different  parts  of  the  country. 

7.  All  persons,  regardless  of  sex  or  where  or  by  whom 
educated,  are  free  to  compete,  at  the  regular  examinations 
of  the  Royal  University,  for  all  the  honors  and  degrees 
emjaowered  to  be  granted  and  conferred  by  that  insti- 
tution. 

IV. — IN   THE  PROVINCE  OF  ULSTER 

There  are  744,464  Romanists,  427,810  Presbyterians,  361,- 
297  Protestant  Episcopalians,  40,525  Methodists,  276  Jews, 
and  42,374  other  denominations. 

Then-  Sabbath-schools  number  1095,  Sunday-school 
teachers,  9219,  Sunday-school  scholars,  103,301,  Bible-class 
members,  11,401. 

The  Sabbath-schools  are  conducted  by  the  Presbyterians 
and  other  Protestants. 


THE  REFORMATION,  PROTESTANTISM,  ETC.  189 

Presbyterians.     Romanists.    Episcopalians.     Methodists. 

Antrim  181,011  100,464  106,110  11,719 

Armagh  30,042  65,906  46,133  5,29o 

^:i:::. 3,836     90,329     16,331      1,041 

Donegal 18,157  142,639  21,^61  2,012 

Dow         106,484  73,460  65,305  /,751 

Fermanagh 1,209  11,149  26,759  4,731 

Londonderry 49,367  67,749  29,362  9<o 

Monaghan 10,904  63,084  11,233  484 

Tyrone 33,710  93,569  38,909  3,517 

ENGLAND. 

Originally  the  Church  of  England  owed  its  early  be- 
ginnings to  Augustine  and  his  forty  monks,  whom  Pope 
Gregory  sent  to  convert  the  Anglo-Saxons.     It  has  been 
already  related  for  what  reasons  the  Anglo-Saxons  first 
came  to  Britain ;  how  they  ruthlessly  and  faithlessly  mas- 
sacred the  native  Britons  and  took  possession  of  their 
vanquished  territory;  how  they  destroyed  the  Christian 
churches  and  reared  on  their  foundations  pagan  temples ; 
how  sacrifices  of  animals  and  burnt-offerings  and  incense 
were  made  and  burned  before  their  divinities;  how  the 
Scottish  missionaries  from  lona  and  Lindisfarne  had  m- 
doctrinated  the  Anglo-Saxon  kingdoms  of  Northumbria, 
Mercia,  and  other  parts  of  their  fraternal  dominions ;  and 
how  the  Roman  missionaries  and  their  successors  laid  deep 
their  schemes  for  the  extirpation  of  the  British  and  Scot- 
tish churches  from  the  whole  island,  and  the  establish- 
ment of  Romanism  in  their  places. 

At  last,  by  their  wiles,  the  monastic  establishments  of 
Whitby,  Lindisfarne,  Melrose,  and  lona  were  wrenched 
from  their  Scottish  owners  and  handed  over  to  the  Roman 


190  UiELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

intruders  through  the  arbitrary  orders  of  the  monarehs  of 
the  Anglo-Saxons  and  Picts,  and  Romanism  crept  into  the 
places  where  it  was  previously  a  stranger.  The  doctrines 
of  the  aliens  became  forced  upon  the  people,  and  Eome 
triumphed  over  her  discomfited  Scottish  opponents. 

At  length,  in  a.d.  1356,  John  Wickhffe,  professor  of  the- 
ology at  the  University  of  Oxford,  pubhshed  his  famous 
work  entitled,  "  The  Last  Age  of  the  Church,"  in  which 
the  innovations  of  Rome  were  called  in  question.  He 
translated  the  New  Testament  into  the  vernacular  lan- 
guage of  the  people.  He  sent  out  traveling  preachers  to 
proclaim  the  way  of  salvation.  They  were  received  with 
enthusiasm  by  the  people.  The  clergy  condemned  both 
him  and  them,  but  both  were  protected  from  their  fury  by 
the  famous  John  of  Gaunt,  one  of  the  princes  of  the  realm. 

By  the  foui-th  Lateran  Council  it  was  decreed  that  here- 
tics be  burned,  and  that  princes  and  kings  and  the  emperor 
should  enforce  the  decree  in  their  principalities,  kingdoms, 
and  enapire. 

It  became  a  dead  letter  for  nearly  two  centuries  in  Eng- 
land. At  last  Henry  IV.  ascended  the  throne.  His  title 
thereto  being  somewhat  questionable,  he  called  to  his  aid 
the  influence  of  the  clergy,  through  whose  requests  the  Fire 
Decree  of  the  Lateran  Council  was  in  the  year  1400  enacted 
by  his  Parliament  into  a  statute.  The  next  year  a  priest 
was  accused,  convicted,  and  burned  before  his  own  church 
door.  Vast  numbers  followed.  The  bones  of  Wickliffe 
were  dug  out  of  his  grave  and  burned.  Neither  age  nor 
sex  was  spared.  The  fires  consuming  heretics  were  every- 
where illuminating  Italj-,  Spain,  Germany,  France,  Eng- 


TEE  REFORMATION,  PROTESTANTISM,  ETC.  191 

land,  and  Scotland.  The  Albigenses,  the  Waldenses,  the 
Hussites,  the  Lollards,  were  the  sufferers.  Nevertheless, 
in  spite  of  Rome's  fiendish  persecutions,  the  Albigenses, 
the  Poor  men  of  Lyons,  the  Waldenses,  the  Hussites,  and 
the  Lollards  outlived  all  opposition  and  continued  faith- 
ful, and  helped  to  promote  the  great  Reformation  of  the 
sixteenth  century  in  their  respective  countries. 

The  Church  of  England  is  the  fruit  of  that  Reformation. 
It  is  an  episcopal  institution  and  is  governed  by  2  archbish- 
ops and  32  bishops,  90  archdeacons,  800  rural  deans,  and 
23,000  clergymen,  with  a  population  of  about  13,500,000,  and 
church  sittings  for  about  the  half  of  that  number.  Its  in- 
fluence at  home  and  abroad  is  of  paramount  importance. 

The  Salvation  Army  has  about  11,109  officers,  500,000 
enrolled  soldiers,  4341  outposts,  1252  junior  soldiers'  corps, 
and  1004  cadets. 

The  Methodists  of  all  divisions,  including  Wesleyans, 
New  Connection,  Primitive,  Bible  Christians,  United,  In- 
dependent, and  Reformers,  had  4183  ministers,  39,878  lay 
preachers,  786,760  members,  15,277  chapels,  and  1,762,125 
Sunday-school  scholars. 

The  Congregationalists  have  51  associations,  4652 
churches,  with  sittings  for  1,656,867  people,  and  2747 
ministers. 

The  Baptists  have  3754  chapels,  1858  pastors,  337,409 
members,  and  447,801  Sunday-school  scholars. 

The  Presbyterian  Church  of  England  has  11  presbyteries, 
303  churches  and  stations,  66,774  communicants,  1  college, 
and  50  foreign  missionai-ies. 

The  Countess  of  Huntingdon's  Connection  has  34  chapels. 


192  IRELAND:    ITS   CHUISTIAXITY  AND  LEARNING. 

The  Unitarians  have  345  chapels  and  350  ministers. 

The  Society  of  Friends  has  340  meeting-houses,  351 
ministers,  and  16,102  members. 

The  Moravians  liave  50  congregations. 

The  Catholic  Apostolic  Church  has  80  chapels. 

The  New  Jerusalem  Church  has  75  societies. 

The  Mormons  have  82  churches. 

The  Jews  have  80  synagogues  and  80,000  people. 

The  Plymouth  Brethren  have  23  places  of  worship. 

The  Greeks,  Armenians,  French,  Dutch,  Swedes,  Ger- 
mans, and  Swiss  have  churches  in  various  parts  of  Eng- 
land, while  a  mosque  has  been  opened  for  the  Moslems,  and 
a  number  of  other  sects  of  various  names  exist  through- 
out the  kingdom.  Liberty  to  worship  as  may  be  desired 
is  absolutely  free  and  unrestricted.  The  Roman  Catholic 
Church  consists  of  1  archbishop  and  14  bishops;  1405 
chapels,  2613  clergy,  and  about  one  milUon  and  a  half 
people. 

WALES. 

Faithful  and  true  to  the  history  of  her  ancient  church. 
The  Presbyterians  of  Wales  have  1479  churches,  1065  min- 
isters, 5030  deacons,  139,648  communicants,  24,202  Sunday- 
school  teachers,  and  192,004  Sunday-school  scholars.  Of 
the  above,  219  congregations,  with  13,448  communicants, 
use  the  English  language ;  all  the  rest  use  the  Welsh  or 
Cymriac.  The  ancient  British  church  in  Wales  did  not 
submit  to  the  Church  of  Rome  until  the  reign  of  Henry  I. 
of  England,  and  many  remained  aloof  from  Romanism 
until  the  Reformation. 


THE  KEFORMATION,  rilOTESTAMISM,  ETC.  I93 

SCOTLAND. 

Heretofore  we  have  seen  that  the  ancient  church  of  Scot- 
land was  not  wholly  annexed  to  the  Church  of  Eome  until 
A.D.  1126,  although  many  of  the  people  continued  separate 
until  the  Eeformatiou.  The  present  Church  of  Scotland  is 
the  church  of  the  Reformation.  It  consists  of  16  synods, 
84  presbyteries,  1  general  assembly,  1699  churches  and 
stations,  1800  ministers,  604,984  communicants,  with  a 
large  number  of  adherents. 

The  Free  Church  of  Scotland  has  1  general  assembly,  16 
synods,  74  presbyteries,  1047  churches,  1273  ministers,  and 
343,015  communicants. 

The  United  Presbyterian  Church  has  a  general  synod, 
29  presbyteries,  572  churches,  615  ministers,  and  about 
187,075  communicants. 

The  Reformed  Presbyterians  have  several  churches. 
There  are  also  several  Baptists  and  Independent  chapels 
and  other  minor  denominations. 

The  Episcopal  Church  in  Scotland  has  7  bishops,  278 
chui'ches,  281  clergy,  and  36,816  communicants,  with  about 
80,000  population. 

The  Roman  Catholic  Church  has  2  archbishops,  4  bish- 
ops, 340  churches,  366  priests,  and  about  365,000  people, 
chiefly  of  Irish  extraction.  All  baptized  persons  are  mem- 
bers of  the  Church  of  Rome.  This  makes  an  important 
difference  between  that  church  and  Protestant  commun- 
ions, in  which  none  are  communicants  or  members  unless 
those  who  profess  to  be  converted  and  to  be  received  as 
such  into  their  communion.    Thus,  in  the  Roman  churches, 


194  IRELAND:   ITS   CBSISTIANITT  AND  LEARNING. 

men,  women,  and  all  baptized  children  are  considered  mem- 
bers thereof ;  whereas  in  the  evangelical  Protestant  com- 
munions none  but  adults  who  profess  to  have  been  con- 
verted and  been  duly  baptized  are  recognized  as  members, 
while  the  children  and  the  non-professors  are  only  con- 
sidered adherents. 

EDUCATION  IN   ENGLAND. 

In  addition  to  a  liberally  endowed  system  of  common 
or  national  schools  there  are  numerous  institutions  of  an 
intermediate  order  throughout  the  kingdom. 

There  are  5  universities,  respectively  called  Oxford,  Cam- 
bridge, Durham,  London,  and  Victoria,  each  of  which  has 
a  number  of  colleges  affiliated. 

1.  Oxford  has  21  colleges  and  6  halls  annexed. 

2.  Cambridge  has  17  colleges  and  3  hostels  annexed. 

3.  London  is  an  examining  corporation  with  2  colleges. 

4.  Durham  has  2  colleges  and  1  hall. 

5.  Victoria  has  3  colleges,  at  Liverpool,  Manchester,  and 
Leeds. 

There  are  also  9  provincial  colleges,  one  each  at 


1. 

Birmingham, 

called  The  Mason  College. 

2. 

Bradford, 

a 

Bradford  Technical  Col- 
lege. 

3. 

Bristol, 

u 

Bristol  University  College. 

4. 

Huddersfield, 

it 

Huddersfield  Technical  Col- 
lege. 

5. 

Manchester, 

u 

Municipal  Technical  Col- 
lege. 

6. 

Nottingham, 

u 

University  College. 

THE  REFORMATION,  PIIOTESTANTISM,  ETC.  I95 

7.  Sheffield,  called  Fivtli  College. 

8.  Southamiitou,  "      Hartley  Institution, 

9.  Newcastle-upon-Tyne,  "     Rutherford  College. 

The  Church  of  England  has  23  theological  seminaries ; 
t  lie  Methodists,  7 ;  the  Congregationalists,  10 ;  the  Baptists, 
9 ;  the  Presbyterians,  1 ;  the  Unitarians,  3 ;  the  Jews,  1 ;  and 
the  Roman  Catholics,  22. 

IN   WALES 

Are  4  colleges,  to  wit : 

1.  The  University  College  of  Wales,  at  Aberistwith. 

2.  The  University  College  of  North  Wales,  at  Bangor. 

3.  The  University  College  of  South  Wales,  at  Cardiff. 

4.  St.  David's  College,  at  Lampeter. 

The  Congregationalists  have  1  theological  college,  Bap- 
tists, 1,  and  Presbyterians,  2. 

IN    SCOTLAND 

Are  4  universities : 

1.  The  University  of  St.  Andrew's,  at  St.  Andrew's. 

2.  The  University  of  Glasgow,  at  Glasgow. 

3.  The  University  of  Aberdeen,  at  Aberdeen. 

4.  The  University  of  Edinburgh,  at  Edinburgh. 
The  Presbyterians  have  5  theological  halls. 

There  are  several  colleges  at  Edinburgh,  Dundee,  Glas- 
gow, and  other  cities,  in  addition  to  a  large  number  of 
well-conducted  grammar  schools  and  a  superior  system  of 
common  schools  throughout  the  kingdom. 

In  addition  to  the  above,  there  are  54  great  public 
schools ;  34  metropolitan  grammar  schools ;  378  provincial 


196  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

grammar  schools ;  28  Church  of  England  training  institu- 
tions, 2  Wesleyau,  6  British  and  foreign,  3  Roman  Catho- 
lic, 1  undenominational;  18  ladies'  colleges  and  halls; 
numerous  medical  colleges;  music,  military,  legal,  -and 
other  institutions  throughout  the  United  Kingdom  of 
Great  Britain  and  Ireland. 


APPENDIX. 


I. — THE  GREEK  CHURCH, 


The  Greek  Church  consists  of  ten  distinct  gi'oups,  which 
in  point  of  administration  are  different  one  from  another, 

to  wit : 

1.  The  patriarchate  of  Jerusalem,  which  has  13  sees. 

2.  The  patriarchate  of   Antioch,  with  6  metropohtan 

sees. 

3.  The  patriarchate  of  Alexandria,  with  4  metropolitan 

sees. 

4.  The  patriarchate  of  Constantinople,  with  90  metro- 
politan, 4  archiepiscopal,  and  135  sees. 

5.  The  patriarchal  synod  of  Russia,  with  5  metropolitan, 
25  archiepiscopal,  and  65  sees. 

6.  The  patriarchate  of  Cyprus,  with  4  sees. 

7.  The  patriarchate  of  Austria,  with  11  sees. 

8.  The  patriarchate  of  Mount  Sinai,  with  1  see. 

9.  The  patriarchate  of  Montenegro. 

10.  The  patriarchate  of  Greece,  with  24  sees. 

This  church  has  adhered  to  the  Niceno-Constantino- 
politan  Creed,  without  change  or  addition,  and  to  all  the 
canons  of  the  first  eight  General  Councils,  but  rejects  the 

197 


198  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

authority  of  the  Roman  Catholic  Church,  of  the  pope,  the 
creed  of  the  Church  of  Rome,  and  all  the  canons  of  councils 
held  by  the  Roman  Catholics ;  and  hence  the  interpolated 
Niceuo-Constantinopolitan  Creed,  the  creed  of  Popes  Pius 
IV.  and  IX.,  and  that  of  the  infallibility  of  the  pope  by 
the  last  Vatican  Council  of  1870,  are  wholly  rejected  and 
denounced  heretical. 

It  allows  its  priests,  deacons,  and  other  minor  clergy, 
but  not  its  bishops,  to  marry,  and  administers  the  com- 
munion of  the  Lord's  Supper  in  both  kinds.  It  predomi- 
nates in  Greece,  Russia,  Romania,  Bulgaria,  Servia,  Bosnia, 
Herzogovina,  the  Greek  islands,  has  over  3,000,000  in  Hun- 
gary, and  large  numbers  in  Constantinople,  Asia  Minor,  and 
other  parts,  such  as  in  Egj'pt,  Nubia,  Abyssinia,  Syria, 
and  throughout  the  Turkish  empire.  The  following  is  its 
creed : 

The  Niceno-ConstantinopoUtan  Creed: — The  Creed  of  the 
Greek  Orthodox  Church. 

(Adopted  by  the  first  General  Council  at  Nice,  a.d.  325 ; 
and  by  the  second  General  Council  at  Constantinople,  in 
A.D.  381.) 

I  believe  in  one  God  the  Father  Almighty,  maker  of 
heaven  and  earth,  and  of  all  things  visible  and  invisible : 
And  in  one  Lord  Jesus  Christ,  the  only  begotten  Son  of 
God,  begotten  of  his  Father  before  all  worlds,  God  of  God, 
Light  of  Light,  very  God  of  very  God,  begotten,  not  made ; 
who,  for  us  men,  and  for  our  salvation,  came  down  from 
heaven,  and  was  incarnate  by  the  Holy  Ghost  of  the  Vir- 


AITEXDIX.  199 

gin  Mary,  and  was  made  man ;  and  was  crucified  also  for 
us  under  Pontius  Pilate.  He  suffered,  and  was  buried; 
and  the  third  day  he  rose  again,  according  to  the  Scrip- 
tures ;  and  ascended  into  heaven,  and  sitteth  on  the  right 
hand  of  the  Father.  And  he  shall  come  again  with  glory 
to  judge  both  the  quick,  and  the  dead,  whose  kingdom 
shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and  giver  of 
life,  who  proceedeth  from  the  Father,  who  with  the  Father 
and  the  Son  together  is  worshiped  and  glorified,  who 
spake  by  the  prophets ;  and  I  believe  one  Catholic  Apos- 
tolic Church;  I  acknowledge  one  baptism  for  the  remis- 
sion of  sins ;  and  I  look  for  the  resurrection  of  the  dead, 
and  the  life  of  the  world  to  come.     Amen. 

Decree  of  the  Third  General  Council  at  Ephesus,  A.D.  431, 
Prohibiting  any  Addition  to  the  Foregoing  Creed. 

Canon  7.  The  Holy  Synod  decreed  that  it  should  be 
unlawful  for  any  one  to  propose  or  write  or  compose  any 
other  creed  beside  that  which  had  been  decreed  by  the 
holy  Fathers,  assembled  at  the  city  of  Nice,  with  the  Holy 
Ghost.  But  they  who  dare  either  to  compose  another 
creed,  or  to  introduce  or  offer  it  to  those  who  desire  to 
turn  to  a  knowledge  of  the  truth,  either  from  heathenism 
or  Judaism,  or  from  any  heresy  whatsoever,  that  they,  if 
indeed  they  are  bishops  or  clergymen,  be  deposed,  the 
bishops  from  the  episcopacy  and  the  clergymen  from  the 
clergy;  but  if  they  are  laymen,  that  they  be  anathema- 
tized. 


200  IIUCLAXD:    ITS   CHRISTIANITY  AND   LEARNING. 

The  Orthodox  Greek  Church,  which  is  the  oldest  church 
of  Christendona,  has  strictly  adhered  to  the  original  Niceno- 
Constantinopolitau  Creed  without  change,  alteration,  or 
modification. 

In  the  foregoing  creed  it  will  be  observed  that  the  Holy 
Spirit  is  represented  as  proceeding  from  the  Father  only. 
Some  time  about  the  year  589  the  Council  of  Toledo,  in 
Spain,  made  a  change  by  inserting  after  the  word  "  Father  " 
the  words  "  and  the  Son,"  which  in  the  seventh  century 
was  adopted  by  the  Roman  church.  This  was  deemed  a 
violation  of  the  above  decree  by  the  Greek  Church ;  and 
the  Roman  church  was  promptly  excommunicated  for  the 
innovation.  The  Roman  church  extended  a  similar  com- 
pliment to  her  Greek  sister.  A  division  took  place  be- 
tween them  which  has  been  intensified  by  the  new  creeds 
respectively  of  Popes  Pius  IV.  in  a.d.  1564,  Pius  IX.  in 
1854,  and  the  Vatican  Council  in  1870,  all  of  which  are 
deemed  by  the  Greek  Orthodox  Church  absolute  and  entire 
violations  of  the  Catholic  faith  and  of  the  above  decree 
made  to  sustain  it. 

n. — THE   DISSENTING   ORIENTAL  CHURCHES  FROM   THE  OETHO- 
DOX   GREEK  CHURCH. 

1.  The  Armenian  Church  is  a  branch  of  the  Greek 
Church  iu  the  province  of  Armenia,  which  also  differs  from 
the  Roman  church  and  has  a  large  following  in  Armenia, 
Russia,  Persia,  and  throughout  the  Turkish  empire.  It 
has  in  common  with  the  Greek  Church  a  patriarch  at  Con- 
stantinople. 


APPENDIX.  201 

2.  The  Abyssinian  Church  is  also  distinct  from  all  the 
others— Roman,  Greek,  Armenian,  Syriac,  or  Coptic— but 
its  purity  seems  to  have  passed  away. 

3.  The  ancient  Syrian,  Jacobite,  Maronite,  and  other  Ori- 
ental Christian  churches  are  in  some  parts  numerous,  and 
still  conducted  in  accordance  with  their  local  or  national 
formulas,  all  of  which  differ  from  the  Roman  Catholic 
Church,  and  each  of  which  has  a  patriarch  as  the  head  of 
its  ecclesiastical  pohty. 

in. — THE   EOMAN   CATHOLIC  CHUKCH. 

The  following  is  the  creed  of  this  church : 
(1)  I  believe  in  one  God  the  Father  Ahnighty,  maker  of 
heaven  and  earth,  and  of  aU  things  visible  and  invisible: 
And  in  one  Lord  Jesus  Christ,  the  only  begotten  Son  of 
God,  begotten  of  his  Father  before  aU  worlds,  God  of  God, 
Light  of  Light,  very  God  of  very  God,  begotten,  not  made, 
being  of  one  substance  with  the  Father,  by  whom  all  things 
were  made ;  who,  for  us  men,  and  for  our  salvation,  came 
down  from  heaven,  and  was  incarnate  by  the  Holy  Ghost 
of  the  Virgin  Mary ;  and  was  made  man ;  and  was  crucified 
for  us  under  Pontius  Pilate.    He  suffered,  and  was  bm-ied ; 
and  the  third  day  he  rose  again,  according  to  the  Scrip- 
tures, and  ascended  into  heaven,  and  sitteth  on  the  right 
hand  of  the  Father;  and  he  shall  come  again  with  glory  to 
judge  both  the  quick  and  the  dead,  whose  kingdom  shall 
have  no  end. 

(2)  And  I  believe  in  the  Holy  Ghost,  the  Lord  and  giver 
of  life,  who  proceedeth  from  the  Father  (3)  [and  the  Son], 


202  IRELAND:  ITS  CHBISTIANITF  AND  LEARNING. 

who  with  the  Father  and  the  Son  together  is  worshiped 
and  glorified,  who  spake  by  the  projjhets ;  and  I  believe 
one  Catholic  and  Ai^ostolic  Church;  I  acknowledge  one 
baptism  for  the  remission  of  sins ;  and  I  look  for  the  res- 
urrection of  the  dead,  and  the  life  of  the  world  to  come. 
Amen. 

(4)  I.  I  most  steadfastly  admit  and  embrace  apostolic 
and  ecclesiastical  traditions,  and  aU  other  observances  and 
constitutions  of  the  same  church. 

II.  I  also  admit  the  Holy  Scriptures  according  to  the 
sense  which  our  holy  Mother,  the  Church,  has  held  and 
does  hold,  to  which  it  belongs  to  judge  of  the  true  sense 
and  interpretation  of  the  Scriptures;  neither  will  I  ever 
take  and  interpret  them  otherwise  than  according  to  the 
unanimous  consent  of  the  Fathers. 

III.  I  also  profess  that  there  are  truly  and  properly 
seven  sacraments  of  the  new  law  instituted  by  Jesus 
Chiist  our  Lord,  and  necessary  for  the  salvation  of  man- 
kind, though  not  all  for  every  one — to  wit,  baptism,  con- 
firmation, eucharist,  penance,  extreme  unction,  orders,  and 
matrimony — and  that  they  confer  gi'ace ;  and  that  of  these, 
baptism,  confirmation,  and  orders  cannot  be  reiterated  with- 
out sacrilege ;  and  I  also  receive  and  admit  the  received 
and  approved  ceremonies  of  the  Catholic  Church,  used  in 
the  solemn  administration  of  all  the  aforesaid  sacraments. 

IV.  I  embrace  and  receive  all  and  eveiy  one  of  the 
things  which  have  been  defined  and  declared  in  the  holy 
Council  of  Trent  concerning  original  sin  and  justification. 

V.  I  profess,  likewise,  that  in  the  Mass  there  is  offered 
to  God  a  true,  proper,  and  propitiatory  sacrifice  for  the 


APPENDIX.  203 

living  and  the  dead,  and  that  in  the  most  holy  sacraments 
of  the  eucharist  there  are  truly,  really,  and  substantially 
the  body  and  blood,  together  with  soul  and  divinity,  of  our 
Lord  Jesus  Christ ;  and  there  is  made  a  conversion  of  the 
whole  substance  of  the  bread  into  the  body  and  the  whole 
substance  of  the  wine  into  the  blood,  which  conversion  the 
Catholic  Church  calls  transubstantiation.  I  also  confess 
that  under  either  kind  alone  Christ  is  received  whole  and 
entire,  and  a  true  sacrament. 

VI.  I  constantly  hold  that  there  is  a  purgatory,  and 
that  the  souls  detained  therein  are  helped  by  the  suffrages 
of  the  faithful. 

VII.  Likewise  that  the  saints  reigning  together  with 
Christ  are  to  be  honored  and  invocated,  and  that  they 
offer  prayers  to  God  for  us,  and  that  their  rehcs  are  to  be 
held  in  veneration. 

VIII.  I  most  firmly  assert  that  the  images  of  Christ,  of 
the  Mother  of  God,  ever  Virgin,  and  also  of  other  saints, 
may  be  had  and  retained ;  and  that  due  honor  and  venera- 
tion are  to  be  given  to  them. 

IX.  I  also  aflBrm  that  the  power  of  indulgences  was  left 
by  Christ  in  the  church,  and  that  the  use  of  them  is  most 
wholesome  to  Christian  people. 

X.  I  acknowledge  the  holy  Catholic,  Apostolic,  Roman 
Church  for  the  mother  and  mistress  of  all  churches,  and  I 
promise  true  obedience  to  the  Bishop  of  Rome,  successor 
to  St.  Peter,  Prince  of  the  Apostles,  and  Vicar  of  Jesus 
Christ. 

XL  I  likewise  undoubtedly  receive  and  profess  all 
other  things  delivered,  defined,  and  declared  by  the  sacred 


204  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

canons  and  general  councils,  and  particularly  by  the  holy 
Council  of  Trent;  and  I  condemn,  reject,  and  anathema- 
tize all  things  contrary  thereto,  and  all  heresies  which  the 
church  condemned,  rejected,  and  anathematized. 

XII.  I,  N.  N.,  do  at  this  present  freely  profess  and  sin- 
cerely hold  this  true  Catholic  faith,  without  which  no  one 
can  be  saved ;  and  I  promise  most  constantly  to  retain  and 
confess  the  same  entire  and  inviolate,  with  God's  assis- 
tance, to  the  end  of  my  life. 

(5)  XIII.  That  in  like  manner  it  is  to  be  accepted  and 
believed  as  an  article  of  faith  that  the  Virgin  Mary  was 
conceived  and  horn  without  sin;  and  all  are  declared  heretics 
who  will  or  do  in  anywise  oppose  or  speak  against  this 
doctrine. 

(6)  XIV.  And  likewise  that  "  the  jwpe  is  infallible  in 
promulgating  decrees  in  regard  to  faith  and  morals.''^ 

IV. — OBUGATIONS  TAKEN  BY  AXL  ROMAN   CATHOLIC  PBIESTS 
AND   PEELATES. 

The  Priesfs  Oath. 

I, ,  now  in  the  presence  of  Almighty  God,  the 

blessed  Virgin  Mary,  the  blessed  Michael  the  Archangel, 
the  blessed  St.  John  the  Baptist,  the  holy  Apostles  St. 
Peter  and  St.  Paul,  and  the  saints  and  sacred  host  of 
heaven,  and  to  you,  my  Lord,  I  do  declare  from  my  heart, 
without  mental  reservation,  that  the  pope  is  Christ's  vicar- 
general,  and  is  the  true  and  only  head  of  the  universal 
church  throughout  the  earth,  and  that,  by  virtue  of  the 
keys  of  binding  and  loosing  given  to  his  Holiness  by  Jesus 


APPENDIX.  205 

Christ,  he  has  power  to  depose  heretical  kings,  princes, 
states,  commonwealths,  and  governments — aU  being  illegal 
without  his  sacred  confirmation — and  that  they  may  be 
safely  destroyed.  Therefore,  to  the  utmost  of  my  power, 
I  will  defend  this  doctrine  and  his  Holiness'  rights  and 
customs  against  all  usurpers  of  the  Protestant  authority 
whatsoever,  especially  against  the  now  pretended  author- 
ity and  church  in  England  and  all  adherents,  in  regard 
that  they  be  usurpal  and  heretical,  opposing  the  sacred 
Mother,  the  Church  of  Rome. 

I  do  denounce  and  disown  any  allegiance  as  due  to  any 
Protestant  king,  prince,  or  state,  or  obedience  to  any  of 
their  inferior  officers.  I  do  further  declare  the  doctrine  of 
the  Church  of  England,  of  the  Calvinists,  Huguenots,  and 
other  Protestants,  to  be  damnable,  and  those  to  be  damned 
who  will  not  forsake  the  same. 

I  do  further  declare  that  I  will  help,  assist,  and  advise 
all  or  any  of  his  Holiness'  agents  in  any  place  wherever  I 
shall  be,  and  to  do  my  utmost  to  extirpate  the  Pi'otestaut 
doctrine  and  to  destroy  all  their  pretended  power,  regal  or 
otherwise.  I  do  further  promise  and  declare  that,  notwith- 
standing I  may  be  permitted  by  dispensation  to  assume 
any  heretical  religion  (Protestant  denominations)  for  the 
propagation  of  the  Mother  Church's  interest,  to  keep  secret 
and  private  all  her  agents'  counsels  as  they  intrust  me,  and 
not  to  divulge,  directly  or  indirectly,  by  word,  writing,  or 
circumstance  whatsoever,  but  to  execute  all  which  shall  be 
proposed,  given  in  charge,  or  discovered  unto  me  by  you, 
my  most  reverend  lord  and  bishop. 

All  of  which  I, ,  do  swear,  by  the  blessed  Trinity 


206  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

and  blessed  sacrament  which  I  am  about  to  receive,  to  per- 
form on  my  part,  to  keep  inviolably ;  and  do  call  on  all  tlie 
heavenly  and  glorious  hosts  of  heaven  to  witness  my  real 
intentions  to  keep  this  my  oath. 

In  testimony  whereof  I  take  this  most  holy  and  blessed 
sacrament  of  the  eucharist,  and  witness  the  same  further 
with  my  consecrated  hand,  and  in  the  presence  of  my  holy 
bishop  and  all  the  priests  who  assist  him  in  my  ordination 
to  the  priesthood. 

The  Bishop's  Oath. 

I, ,  elect  to  the  —  diocese,  from  henceforward  will 

be  faithful  and  obedient  to  St.  Peter  the  Apostle  and  to 
the  holy  Roman  church  and  to  our  lord  the  holy  pope  at 
Rome,  and  to  his  successors,  canonically  entering.  I  will 
neither  advise,  consent,  nor  do  anything  that  they  may 
lose  life  or  member,  or  that  their  persons  may  be  seized, 
or  hands  in  anywise  be  laid  upon  them,  or  any  injuries 
offered  them  under  any  pretense  whatsoever.  The  coun- 
sel with  which  they  shall  intrust  me  by  themselves,  their 
messages  or  letters,  I  will  not  knowingly  reveal  to  any  to 
their  prejudice.  I  will  help  them  to  defend  and  keep  the 
Roman  papacy  and  the  royalists  of  St.  Peter  against  all 
men.  The  legate  of  the  apostolic  see,  going  and  coming, 
I  will  honorably  treat  and  help  in  his  necessities.  The 
rights,  honors,  privileges,  and  authority  of  the  holy  Romjin 
church,  of  our  lord  the  pope  and  his  aforesaid  successors, 
I  will  endeavor  to  preserve,  defend,  increase,  and  advance. 
I  will  not  be  in  any  council,  action,  or  treaty  in  which  shall 
be  plotted  against  our  lord  and  Roman  church  anything 


APPEXDIX.  207 

to  the  hurt  or  prejudice  of  their  persons,  rights,  honor, 
state,  or  power ;  and  if  I  shall  know  any  such  thing  to  be 
treated  or  agitated  by  any  whatsoever,  I  will  hinder  it  to 
my  utmost,  and  as  soon  as  I  can  I  will  signify  it  to  our 
said  lord.  The  ordinance  and  mandates  of  the  pope  I  will 
observe  with  all  my  might  and  cause  to  be  observed  by 
others. 

Heretics,  schismatics,  and  rebels  to  our  said  lord  or  his 
successors  I  will  to  my  utmost  persecute  and  oppose. 

Hereticos,  schismaticos  et  rebelles  eidem  Domino  nostro 
vel  successoribus  predictis  propropos  persequar  et  oppug- 
nabo. 

I  will  come  to  a  council  when  I  am  called.  I  will  visit 
the  threshold  of  the  Apostles  every  three  years,  and  give 
an  account  to  our  lord  of  all  my  pastoral  office  and  of  all 
things  belonging  to  my  diocese  to  the  discipline  of  my 
clergy  and  people.  I  will  in  like  manner  humbly  receive 
and  diligently  execute  the  apostolic  commands.  If  I  am 
detained  by  a  lawful  impediment  I  will  perform  the  afore- 
said by  a  member  of  my  chapter  or  a  priest  of  my  diocese, 
fully  instructed  in  all  things  above  mentioned.  The  pos- 
sessions belonging  to  my  table  I  will  neither  sell  nor  other- 
wise alienate  without  consulting  the  Roman  pontiff.  So 
help  me  God  and  these  holy  Gospels  of  God.    (Signature.) 

[Sent  to  the  Romish  manager.] 

The  CardinaPs  Oath. 

I, ,  cardinal  of  the  holy  Roman  church,  do  promise 

and  swear  that  from  this  time  to  the  end  of  my  life  I  will 


208  IRELAND:   ITS   CEItlSTUXITT  AND  LEARNING. 

be  faithful  and  obedient  unto  St.  Peter,  the  holy  apostolic 
Roman  church,  and  our  most  holy  lord  the  pope  of  Rome, 
and  his  successors,  canonically  and  lawfully  elected ;  that  I 
will  give  no  advice,  consent,  or  assistance  against  the  pon- 
tifical majesty  and  person;  that  I  will  never  knowingly 
and  advisedly,  to  their  injury  or  disgrace,  make  public  the 
counsels  intrusted  to  me  by  themselves  or  by  messengers 
or  by  letters ;  also  that  I  will  give  them  any  assistance  in 
retaining,  defending,  and  covering  the  Roman  papacy  and 
the  regalia  of  St.  Peter,  with  all  my  might  and  endeavor, 
so  far  as  the  rights  and  privileges  of  my  order  will  allow 
it,  and  will  defend  them  against  all  their  honor  and  state ; 
and  I  will  dii'ect  and  defend,  with  the  form  and  honor,  the 
legates  and  nuncios  of  the  apostolic  see  in  the  territories, 
churches,  monasteries,  and  other  benefices  committed  to 
my  keeping ;  and  I  will  cordially  cooperate  with  them  and 
treat  them  with  honor  in  their  coming,  abiding,  and  return- 
ing, and  that  I  will  resist  unto  blood  all  persons  whatsoever 
who  shall  attempt  anything  against  them.  That  I  will  by 
eveiy  way  and  by  eveiy  means  strive  to  preserve,  augment, 
and  advance  the  rights,  honors,  privileges,  the  authority  of 
the  holy  Roman  bishop,  our  lord  the  pope,  and  his  before- 
mentioned  successors ;  and  that  at  whatever  time  anything 
shall  be  decided  to  their  prejudice  which  is  out  of  my 
power  to  hinder,  as  soon  as  I  shall  know  that  any  steps  or 
measures  have  been  taken  in  the  matter  I  will  make  known 
the  same  to  our  lord  or  his  successors,  or  some  other  per- 
son  by  whose  means  it  may  be  brought  to  their  know- 
ledge. That  I  will  keep  and  carry  out  and  cause  others  to 
keep  and  carry  out  the  rules  of  the  holy  father,  the  decrees, 


APPEXDIX.  209 

ordinances,  dispensations,  reservations,  provisions,  apos- 
tolic mandates,  and  constitutions  of  the  holy  Father  Six- 
tus,  of  happy  memory,  as  to  visiting  the  thresholds  of  the 
Apostles  at  certain  prescribed  times,  according  to  the  tenor 
of  that  which  I  have  just  read  through.  That  I  will  seek 
out  and  oppose,  persecute  and  fight  (omni  couatu  persecu- 
turum  et  impugnatui'um)  against  heretics  and  schismatics 
who  oppose  our  lord  the  pope  of  Rome,  and  his  before- 
mentioned  successors,  and  this  I  will  do  with  every  possi- 
ble effort.  (Signature.) 
[Then  sent  to  the  pope.] 

Oath  of  the  Society  of  Jesus. 

I, ,  now   in   the   presence   of  Almighty  God,  the 

blessed  Virgin  Mary,  the  blessed  Michael  the  Archangel, 
the  blessed  St.  John  the  Baptist,  the  holy  Apostles  St. 
Peter  and  St.  Paul,  and  the  holy  saints  and  sacred  host  of 
heaven,  and  to  you,  my  ghostly  father,  I  do  declare  from 
my  heart,  without  mental  reservation,  that  the  pope  is 
Christ's  vicar-general,  and  is  the  true  and  only  head  of 
the  universal  church  throughout  the  earth,  and,  by  virtue 
of  the  keys  of  binding  and  loosing  given  to  his  Holiness 
by  Jesus  Christ,  he  hath  power  to  depose  heretical  kings, 
princes,  states,  commonwealths,  governments — all  being 
illegal  without  his  sacred  confirmation — and  they  may 
safely  be  destroyed.  Therefore,  to  the  utmost  of  my 
power,  I  will  defend  this  doctrine  of  his  Holiness'  rights 
and  customs  against  all  usurpers  of  the  heretical  or  Prot- 
estant authority  whatsoever,  especially  against  the  now 
pretended  authority  and  church  in  England  and  all  adher- 


210  IRELAND:   ITS   CHBISTIANITT  AND   LEARNING. 

ents,  in  regard  that  they  be  usurped  and  heretical,  oppos- 
ing the  sacred  Mother  Church  of  Rome. 

I  do  renounce  and  disown  any  allegiance  as  due  to  any 
heretical  king,  prince,  or  state,  named  Protestant,  or  obedi- 
ence to  any  of  their  inferior  magistrates. 

I  do  further  declare  the  doctrine  of  the  Church  of  Eng- 
land, of  the  Calvinistic,  Huguenots,  and  other  Protestants, 
to  be  damnable,  and  those  to  be  damned  who  will  not  for- 
sake the  same.  I  do  further  declare  that  I  will  help,  assist, 
and  advise  all  or  any  of  his  Holiness'  agents  in  any  place 
wherever  I  shall  be,  and  to  do  my  utmost  to  extirpate  the 
heretical  Protestant  doctrine  and  to  destroy  all  their  pre- 
tended power,  regal  or  otherwise.  I  do  further  promise 
and  declare  that,  notwithstanding  I  am  dispensed  with  to 
assume  any  religion  heretical  for  the  projiagatiou  of  the 
Mother  Church's  interest,  to  keep  secret  and  private  all 
her  agents'  counsels  as  they  intrust  me,  and  not  to  divulge, 
directly  or  indirectly,  by  word,  writing,  or  circumstance 
whatsoever,  but  to  execute  aU  which  shall  be  proposed, 
given  in  charge,  or  discovered  unto  me  by  you,  my  ghostly 
father. 

All  which  I, ,  do  swear,  l)y  the  blessed  Trinity  and 

blessed  sacrament  which  I  am  about  to  receive,  to  per- 
form on  my  pai't,  to  keep  inviolably ;  and  do  call  on  the 
heavenly  and  glorious  hosts  of  heaven  to  witness  my  real 
intentions  to  keep  my  oath.  In  testimony  whereof  I  take 
this  most  holy  and  blessed  sacrament  of  the  eucharist,  and 
witness  the  same  further  with  my  hand  and  seal,  in  the 
face  of  this  holy  covenant. 


APPENDIX.  211 

V. — WAS   PETER   EVER   IN   ROME? 
A  Contribution  hi/  S.  PusseU  Forhefi.  Ph.D.,  of  Rome,  Italy. 

[Dr.  Forbes  has  resided  in  that  city  for  about  a  quarter 
of  a  century,  and  is  thoroughly  master  of  its  history  and 
antiquities.] 

First,  The  Scriptural  Argument. 

The  foregoing  question  is  repeatedly  asked  us,  and  our 
reply  is  that  there  is  no  historic  evidence  for  such  a  sup- 
position, though  the  Roman  Catholic  Church  contends  that 
he  came  to  Rome  a.d.  42,  and  was  bishop  of  the  church 
there  for  twenty-five  years,  till  a.d.  66,  when  he  suffered 
martyrdom  on  the  Janiculum.  It  may  be  interesting  to 
our  readers  to  show  where  Peter  was  during  those  years 
from  A.D.  42  to  a.d.  66. 

It  is  computed  that  St.  Paul's  conversion  took  place 
A.D.  39.  He  says  (in  Gral.  i.  18) :  "  Then  after  three  years  I 
went  up  to  Jerusalem  to  see  Peter,  and  abode  with  him  fif- 
teen days."  This  brings  us  to  a.d.  42.  After  the  meeting  at 
Jerusalem,  "  Peter  passed  throughout  all  quarters ;  he  came 
down  also  to  the  saints  which  dwelt  at  Lydda"  (Acts  ix. 
32).  From  thence  he  went  to  Joppa,  and  raised  Tabitha, 
(verses  36-41).  "And  it  came  to  pass,  that  he  tarried  many- 
days  in  Joppa"  (verse  43).  From  Joppa  he  went  to  Cor- 
nelius at  Csesarea.  "  Then  prayed  they  him  to  tarry  cer- 
tain days  "  (Acts  x.  48),  after  which  he  returned  to  Jeru- 
salem (Acts  xi.  2).     These  journeys  would  bring  us  to  the 


212  IIIELASD:    ITS   CHRISTIANITY  AND   lEAllSiyti. 

end  of  the  year  42.  lu  a.d.  44,  just  before  Easter,  Herod 
took  Peter  and  put  him  iu  prison  (Acts  xii.  4) ;  but  he, 
being  delivered  by  an  angel,  "  departed,  and  went  into  an- 
other jjlace"  (verse  17).  Paul  says,  "  Then  fom-teen  years 
after  I  went  up  again  to  Jerusalem  "  (Gal.  ii.  1).  This  is 
foui'teen  years  after  his  conversion,  which  brings  us  to 
A.D.  53,  the  year  of  the  council  of  the  Apostles,  when  "Peter 
rose  up,  and  spake  unto  them  "  (Acts  xv.  7).  Again,  Paul 
says  Peter  came  to  Antioch  (Gal.  ii.  11).  The  exact  date 
is  not  known.  Socrates,  the  ecclesiastical  historian  (vi.  9), 
says  Peter  was  Bishop  of  Antioch ;  so  he  could  not  have 
been  Bishop  of  Rome  also. 

After  this  event  no  further  mention  is  made  of  Peter  in 
the  Acts ;  but  John  records  (chap.  xxi.  18,  19)  these  words 
of  Jesus  concerning  Peter :  "  When  thou  shalt  be  old,  thou 
shalt  stretch  forth  thy  hands,  and  another  shall  gird  thee, 
and  carry  thee  whither  thou  wouldest  not.  This  spake  he, 
signifying  by  what  death  he  should  gloiify  God."  This 
was  pointing  to  Peter's  martyrdom ;  and  the  words  of  our 
Lord  imply  rather  that  Peter  had  his  eyes  put  out  before 
he  finally  suffered,  than  that  he  was  crucified,  but  where 
or  ivhcu  we  have  no  trustworthy  account.  It  was  certainly 
after  Paul's  death ;  for  Peter's  Epistle  "  to  the  strangers 
scattered  throughout  Poutus,  Galatia,  Cappadocia,  Asia, 
and  Bithynia  " — churches  founded  by  Paul  and  under  his 
mission — woidd  not  have  been  written  by  him  if  Paul  had 
been  then  living.  He  says,  "  The  things  which  are  now 
reported  unto  you  by  them  that  have  preached  the  gospel 
unto  you  "  (1  Peter  i.  12).  This  was  written  from  Babylon, 
A.D.  65 ;  and  in  chapter  v.,  verse  13,  he  speaks  of  Mark  as 


APPENDIX.  213 

being  with  him.  He  must  have  carried  the  news  of  Paul's 
death  to  Peter,  for  in  Paul's  Epistle  to  Philemon,  just  be- 
fore his  death  (a.d.  64),  we  have  Mark  mentioned  as  his 
fellow-laborer,  and  in  Colossians  iv.  10,  Mark  is  spoken  of 
as  coming  unto  them.  In  Peter's  First  Epistle  (iv.  17)  he 
says,  "  For  the  time  is  come  that  judgment  must  begin  at 
the  house  of  God." 

Peter's  Second  Epistle  (a.d.  66)  is  addressed  to  the  same 
churches ;  and  in  which  (iii.  15, 16)  he  says,  "  Even  as  our 
beloved  brother  Paul  also  according  to  the  wisdom  given 
unto  him  hath  written  unto  you ;  as  also  in  all  his  epistles, 
speaking  in  them  of  these  things." 

He  evidently  refers  to  the  death  of  Paul,  which  hap- 
pened in  the  persecution  under  Nero,  a.d.  64 ;  and  it  was 
evidently  written  shortly  before  his  own  death,  probably 
A.D.  66,  for  in  chapter  i.,  verse  14,  he  says,  "  Knowing  that 
shortly  I  must  put  off  this  my  tabernacle,  even  as  oui-  Lord 
Jesus  Christ  hath  showed  me." 

We  left  Peter  at  Antioch  in  a.d.  53,  not  having  yet  vis- 
ited Rome,  and  from  Paul's  writings  it  is  clear  that  up  to 
his  death  Peter  had  not  arrived ;  and  after  his  death  we 
have  Peter  writing  from  Babylon  to  the  churches  of  Paul's 
foundation.  Paul  writing  to  the  Romans,  a.d.  60  (chap, 
i.  11),  says,  "For  I  long  to  see  you,  that  I  may  impart  unto 
you  some  spiritual  gift,  to  the  end  you  may  be  established." 
That  is  the  church  founded  by  Aquila  and  Priscilla  in  their 
house.  And  again,  "  I  am  ready  to  preach  the  gospel  to 
you  that  are  at  Rome  also  "  (verse  15).  "  So  I  have  strived 
to  preach  the  gospel,  not  where  Christ  was  named,  lest  I 
should  build  upon  another  man's  foundation "  (chap.  xv. 


214  IRELAND:   ITS   CHSISTIANITY  AND   LEARNIXG. 

20).  And  writing  to  the  Gralatians  (chap.  ii.  7),  "  The  gos- 
pel of  the  uncireumcision  was  committed  unto  me,  as  the 
gospel  of  the  circumcision  was  unto  Peter."  It  is  evident 
from  these  passages  that  up  to  this  date  Peter  had  not 
been  in  Rome,  where  Paul  arrived  a.d.  62,  when  he  called 
the  chief  of  the  Jews  together  (Acts  xxviii.  17)  and  they 
said,  "  For  as  concerning  this  sect,  we  know  that  eveiy- 
where  it  is  spoken  against"  (verse  22).  This  also  shows 
that  Peter  could  not  have  preached  in  Rome ;  and  during 
Paul's  residence  in  his  own  hired  house,  though  he  writes 
many  epistles  containing  salutations  from  the  church  at 
Rome,  and  mentions  names  of  its  members,  Peter  is  not 
mentioned.  And  at  the  last,  just  before  his  death,  he  says, 
"  Only  Luke  is  with  me  "  (2  Tim.  iv.  11).  This  he  could 
not  have  said  if  Peter  had  been  with  him ;  in  fact  they  do 
not  seem  to  have  met  after  Paul  withstood  him  to  the 
face. 

Peter's  Epistles,  dated  from  Babylon,  give  us  the  key  of 
the  fable  of  his  coming  to  Rome,  for  St.  John  in  the  Rev- 
elation (a.d.  96)  refers  to  Rome  under  the  symbolic  name 
of  Babylon.  Hence  in  the  third  centuiy  the  story  began 
to  gain  ground  that  Peter  wi'ote  from  Rome  itself,  till  in 
the  fourth  it  is  mentioned  in  the  works  of  the  fathers, 
who  do  not  agree  with  each  other  either  as  to  the  time  of 
his  coming  or  the  length  of  his  stay. 

The  Roman  church  has  mixed  up  a  St.  Peter  and  St. 
Paul  who  were  put  to  death  under  Gallienus,  a.d.  260, 
■whose  festa  is  October  3d ;  and  this  has  led  to  the  idea  that 
both  of  the  Apostles  were  together  in  Rome  and  suffered 
on  t\ie  same  day. 


APPENDIX.  215 

Critical  Strictures  on  Statements  from  the  Fathers. 

The  J>^eiv   World  tries  to  prove  that  St.  Peter  was  in 
Rome,  which  shows  the  view  of  the  Church  of  Rome  on 
the  subject ;  but  there  are  much  stronger  arguments  than 
those  adduced,  which  are  mostly  taken  from  Eusebius, 
Bishop  of  Caesarea,  who  died  in  338,  and  who  wrote  270 
years  after  the  death  of  St.  Peter.     Unfortunately  Euse- 
bius, like  many  present-day  priests,  romances  a  good  deal, 
and  a  good  many  of  his  statements  require  confirmation. 
The  first  quotation  made  by  the  New  World  is  taken  from 
Eusebius's  story  of  Simon  Magus,  which  is  fiction,  not 
history.     The  statue  which  he  says  was  on  the  Island  of 
the  Tiber  to  Simon  Magus  was  not  to  him,  but  to  Semoni 
Sanco  Deo,  the  Sabine  Hercules.     (See  base  in  the  Hall  of 
Inscriptions,  Vatican  Museum,  and  the  statue  and  pedestal 
134  in  the  Galleria  della  Candelabra.)     Eusebius  dates  his 
story  in  the  days  of  Claudius,  but  the  Roman  ehui'ch  says 
it  was  in  the  time  of  Nero.     (See  picture  in  St.  Peter's.) 
In  the  next  quotation  Eusebius  is  citing  TertuUian,  a  reli- 
able author  who  lived  in  Rome ;  but  TertuUian  qualifies  his 
statement :  "  Paul  is  therefore  said  to  have  been  beheaded 
at  Rome,  and  Peter  to  have  been  crucified  under  him 
[Nero]."     Mark,  he  does  not  say  Peter  was  crucified  at 
Rome,  but  under  Nero.     Quoting  Diouysius,  Bishop  of 
Corinth,  Eusebius  does  not  make  Dionysius  say  the  Apos- 
tles were  in  Rome  together.     He  says,  "The  seed  was 
planted  by  Peter  and  Paul  at  Rome  and  Corinth,  and  hav- 
ing in  like  manner  taught  in  Italy  they  suffered  martyr- 
dom alout  the  same  time:''     But  he  does  not  say  where. 


216  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

Eusebius  nest  quotes  Irenseus,  Bishop  of  Lyons,  who 
makes  the  direct  statement,  "  Peter  and  Paul  proclaimed 
the  gospel,  and  founded  the  church  at  Rome."  This  is 
true.  Peter  proclaimed  the  gospel  to  the  Eastern  Jews, 
while  Paul  founded  the  church  of  the  Gentiles  in  Rome. 
Nothing  can  be  plainer. 

Eusebius  (iii.  36)  says,  "  Peter  was  Bishop  of  Antioch," 
but  the  rest  of  the  quotation  refers  to  Ignatius  being  sent 
to  Rome,  not  Peter.  Eusebius  (ii.  15)  tells  the  story  that 
"Mark  was  Peter's  companion  in  Rome,  and  he  [Mark] 
was  persuaded  to  write  his  gospel  at  Rome  from  Peter's 
teaching  "  (but  in  v.  8,  though  he  says  Mark  wrote  his  gos- 
pel after  Peter's  death,  he  does  not  say  it  was  at  Rome) ; 
and  he  continues,  "  This  account  is  given  by  Clement  in 
the  sixth  book  of  his  "  Institutions,"  (pp.  192-287),  whose 
testimony  is  corroborated  also  by  that  of  Papias,  Bishop 
of  Hierapolis." 

The  last  quotation  is  from  the  Acts.  Peter  says  dis- 
tinctly that  he  is  wi'iting  from  Babylon.  Eusebius  says 
Peter  calls  Rome  Babylon :  this  we  cannot  accept.  Peter 
had  had  an  awful  experience  by  not  speaking  the  truth  in 
his  earlier  history,  and  can  we  believe  that  on  the  brink 
of  eternity  he  would  have  wi-itten  a  lie  to  the  churches  of 
Asia?  No,  he  writes  the  truth  and  names  the  city  from 
which  he  writes. 

The  quotation  made  by  the  New  World  from  St.  Clement 
of  Rome  is  false.  Clement  does  not  say,  "  Peter  and  Paul 
in  Rome."  He  says  (1  Cor.  v.),  "  Peter,  through  unright- 
eous envy,  endured  not  one  or  two,  but  numerous  laboi's ; 
and  when  he  had  at  length  suffered  martyrdom,  departed 


APPENDIX.  217 

to  the  place  of  glory  due  to  him."  There  is  not  a  woi'd 
here  that  implies  that  Peter  suffered  in  Rome.  But,  to  con- 
tinue our  quotation :  "  Owing  to  envy,  Paul  also  obtained 
the  reward  of  patient  endurance,  after  being  seven  times 
thrown  into  captivity,  compelled  to  flee,  and  stoned; 
after  preaching  both  in  the  east  and  west,  having  taught 
righteousness  to  the  whole  world,  and  come  to  the  extreme 
limit  of  the  west,  and  suffered  martyrdom  under  the  pre- 
fects." No  names  are  given  as  in  the  New  World  article. 
The  two  prefects  of  the  pretorians  in  62-64  were  Fennius 
Eufns  and  Sophonius  Tigellinus.  Rufus  was  murdered  by 
Nero  in  65.  Nero  did  not  go  to  Grreeee  till  the  summer  of 
66.    Paul  suffered  in  64. 

[Some  have  alleged  that  there  was  no  such  city  in  Peter's 
time  as  Babylon,  but  that  there  was  one  in  Egypt,  which 
must  have  been  the  one  visited  by  Peter ;  or  else  Rome — 
mystically  so  named — was  the  real  place.  Regardless  of 
such  speculations  and  allegations,  there  was  a  city  in  Meso- 
potamia at  that  time  called  Babylon. 

Contemporaneously  with  Herod  the  Great  at  Jerusalem, 
Hyrcanus  was  carried  in  bonds  into  Parthia.  Josephus 
("Antiq.,"  ii.,  2)  says  the  "  King  Phraates  treated  him  after 
a  very  gentle  manner,  after  having  learned  of  what  an 
illustrious  family  he  was;  on  which  account  he  set  him 
free  from  his  bonds  and  gave  him  a  habitation  at  Babylon, 
where  there  were  Jews  in  gi-eat  numbers.  These  Jews  hon- 
ored Hyrcanus  as  their  high  priest  and  king,  as  did  all  the 
Jewish  nation  that  dwelt  as  far  as  the  Euphrates."  These 
Jews  were  the  descendants  of  the  captives  of  the  Assyrian 


218  IRELAND:  ITS  CHRISTIANITY  AND  LEARNING. 

and  Babylonian  monarclis  who  did  not  return  to  Palestine 
with  the  others.  They  formed  a  large  community  on  both 
sides  of  the  Tigris  and  the  Euphrates  and  in  the  inter- 
mediate space. 

As  Peter  was  the  Apostle  of  the  circumcision,  or  of  the 
Jews,  it  was  in  keeping  with  his  apostolic  appointment  to 
visit  his  race  in  Mesopotamia,  where  a  city  called  Babylon 
was  in  the  zenith  of  its  glory  at  that  time,  and  which  for 
generations  afterward  adorned  the  banks  of  one  of  the 
leading  rivers  of  the  district  where  the  Jews  resided. 

Had  Peter  gone  to  Rome,  the  chief  city  of  the  uncircum- 
cision,  or  of  the  Gentiles,  he  would  have  been  like  another 
Jonah  fleeing  from  the  presence  of  his  Lord,  of  which  he 
was  not  then  guilty.  Paul  was  in  his  proper  place  at 
Rome.  Peter  was  in  his  appointed  place  at  Babylon. 
Both  discharged  their  duties  well.] 

VI. — ^WAS   THE   CEOSS   A   CHEISTIAN   OR   A  PAGAN   IN'\^NTION  ? 
By  Rev.  E.  Edwin  Hall. 

Was  the  Cross  a  Pagan  Invention? 

No  intelligent  person  can  doubt  that  the  cross  is  of 
pagan  origin.  It  was  an  emblem  religiously  connected 
with  pagan  worship  in  Babylon  and  Egj'pt,  and  found  in 
the  various  forms  of  paganism  centuries  before  the  Chris- 
tian era.  An  attempt  has  sometimes  been  made  to  repre- 
sent the  cross  as  a  symbol  of  Christianity ;  but  it  is  vir- 
tually an  attempt  to  degrade  the  religion  of  Christ  to  the 
level  of  the  vilest  forms  of  paganism.    It  has  been  sup- 


APPENDIX.  219 

posed  that  Jesus  was  put  to  death  on  what  is  called  a 
Roman  cross ;  but  there  does  not  appear  to  be  a  word  of 
contemporaneous  history  to  confirm  such  a  supposition. 
He  suffered  death  on  a  staiiros,  which  prior  to  his  cruci- 
fixion never  had  any  other  meaning  than  a  stake,  and  can 
mean  nothing  else.  The  word  crux  also  primarily  means  a 
stake,  not  a  cross,  and  "  cross  "  means  suffering,  which  sig- 
nification of  the  word  has  unwittingly  passed  to  the  visible 
object  or  means  of  suffering.  The  eminent  German  critic, 
E.  Triedrich,  maintains  that  stauros  in  earlier  Greek  had 
only  the  signification  of  stake.  And  as  the  assertion  that 
Jesus  was  put  to  death  on  a  Roman  or  four-armed  cross 
rests  altogether  on  tradition,  so  what  is  affirmed  in  sup- 
port of  this  tradition  cannot  render  it  demonstratively  cer- 
tain and  removed  beyond  the  possibility  of  doubt.  The 
affirmation  of  eye-witnesses  is  nowhere  recorded.  (Otto 
Zoeckler,  "  Cross  of  Christ,"  Ajipendix,  sec.  5.) 

It  is  also  a  matter  of  history  that  semi-converted  pagans 
or  nominal  Christians  brought  the  cross  from  pagan  tem- 
ples into  Christian  churches  in  the  fourth  century.  "  To 
enter  a  pagan  temple,  by  the  emperor's  order  just  handed 
over  to  the  bishop  for  Christian  use,  with  the  pagan  cross 
and  other  emblems  unchanged,  would  render  the  change 
from  the  worship  of  the  gods  to  the  worship  of  the  em- 
peror's God  very  easy  to  the  formal  convert."  The  old 
temples,  the  lustral  or  holy  water,  the  incense,  the  long 
train  of  vested  priests,  all  and  much  more  would  make 
the  transition  from  the  old  to  the  new  faith  externally  a 
matter  of  little  difficulty.  Thousands  of  pagans  became 
Christians  in  a  day.    As  to  the  cross,  there  it  was  a  pagan 


220  IRELAND:   ITS   CERISTIAXITT  AND   LEARNING. 

emblem,  and  there  it  would  continue,  and  has  continued. 
All  these  pagan  elements  have  appeared  since  the  fourth 
century  in  the  Roman  Catholic  Church,  and  later  in  the 
Romanized  portions  of  the  Church  of  England.  And  some 
Christians  of  all  names  and  denominations  in  our  day, 
through  dense  ignorance,  are  introducing  this  pagan  sym- 
bol into  their  churches  and  houses.  The  architect,  not 
knowing  the  origin  or  the  meaning  of  the  cross,  gives  it 
a  conspicuous  place  on  the  church,  and  the  less  intelligent 
building  committee,  and  perhaps  the  minister,  are  pleased 
with  the  pagan  symbol,  under  the  delusion  that  it  is  a 
Christian  emblem. 

While  the  cross  is  the  central  sign  of  paganism,  one  of 
the  most  significant  ceremonies  of  that  religion  in  which 
the  cross  was  conspicuous  was  the  "initiation  into  the 
greater  mysteries."  The  person  to  be  initiated  was  taught 
to  recognize  a  Supreme  Being  and  also  polytheism,  the 
doctrine  of  Providence,  the  immortality  of  the  soul,  future 
rewards  and  punishments,  the  invention  of  arts,  among 
which  agriculture  held  the  first  rank;  at  the  same  time 
the  person  to  be  initiated  was  inspired  with  the  love  of 
justice,  humanity,  and  all  patriotic  virtues.  The  final  ex- 
hortation given  by  the  goddess  Nature  to  one  to  be  initi- 
ated was :  "  Be  just  and  thou  shalt  be  happy ;  thou  shalt 
live  in  splendor  under  my  protection ;  and  coming  to  the 
end  of  thy  course  thou  shalt  descend  into  the  realms  of 
the  dead,  only  to  inhabit  'les  Champs  Elysees.'"  Then  to 
the  initiated  was  exhibited  the  representative  sign  of  the 
fecundity  of  nature.  This  sign,  which  expressed  the  means 
employed  to  renew  itself  in  the  class  of  organized  beings. 


APPENDIX.  221 

and  which  was  at  first  chosen  by  a  simple  and  agricultural 
people,  was  still  used  after  they  were  civilized  and  corrupted 
because  it  had  been  originally  consecrated  by  religion. 

In  the  history  of  Christianity  in  India  the  learned  La- 
croze  (torn.  2,  p.  228)  says:  "The  pagans  of  Egypt  say 
that  this  sign  is  the  symbol  of  life  to  come.  It  is  well  to 
observe  that  the  same  figure  is  now  found  on  the  images 
of  St.  Anthony  the  Egyptian,  and  on  the  garments  of  the 
monks  of  his  order.  This  figure  is  to-day  honored  with 
the  beautiful  name  of  'the  cross  of  St.  Anthony.'" 

There  were  many  forms  of  the  cross  in  different  parts 
of  the  pagan  world,  but  all  appear  to  have  had  their  origin 
in  the  phaUic  sign,  conspicuous  originally  in  the  obscenities 
of  bacchanalian  and  sun  worship.     This  obscene  worship 
is  still  observed  in  some  parts  of  the  pagan  world.     Dr. 
George  F.  Pentecost  said  in  reference  to  the  Hindu  reli- 
gion :  "  One  needs  only  to  look  at  the  abominable  carvings 
upon  the  temples  both  of  the  Hindus  and  Buddhists,  the 
hideous  symbols  of  the  ancient  phallic  systems,  which  are 
the  most  popular  objects  worshiped  in  India,  to  be  im- 
pressed with  the  corruption  of  the  religion.    Bear  in  mind 
these  are  not  only  tolerated,  but  instituted,  directed,  and 
controlled  by  the  priests  of  religion."     {Our  Day,  Novem- 
ber, 1893,  p.  438.) 

The  fact  does  not  appear  to  be  generally  known  that 
the  most  spiritual  portions  of  the  church  opposed  the  use 
of  the  cross  from  the  fourth  centuiy.  Claude,  Bishop  of 
Turin  in  the  ninth  century,  ordered  crosses  to  be  removed 
from  all  the  churches  in  his  diocese.  The  Catharists  of  all 
names  from  the  early  centuries  unsparingly  denounced  its 


222  IRELAND:   ITS   CHIUSTIANITT  AND  LEABNINa. 

use.  "  No  symbol  appeared  to  them  more  shocking  than 
the  cross.  They  could  not  understand  that  one  could  be  a 
Christian  who  would  expose  to  the  regard  of  the  faithful  in 
places  of  worship  the  supposed  instrument  of  the  ignominy 
and  death  of  Christ.  Instead  of  venerating  the  cross  it 
should  be  regarded  with  horror  as  recalling  a  triumph  of 
the  devil  in  the  dark  hour  of  crucifixion."  ("  Histoire  des 
Cathares,"  par  Professor  Schmidt,  Strasbourg,  tom.  2, 
p.  112,  Paris,  1849.) 

It  apjiears  to  have  been  forgotten  that  at  the  period  of 
the  Reformation  the  cross  had  come  to  be  regarded  as  an 
idol  and  the  object  of  idolatrous  worship,  so  that  it  was 
indignantly  cast  out  of  all  cathedi-als  and  chui'ches.  This 
was  ordered  and  approved  by  repeated  acts  of  Parliament. 
Eoadside  crosses  were  also  taken  down  and  destroyed. 
The  appearance  of  crosses  in  Protestant  churches  is  of 
comparatively  recent  date.  The  "  Tracts  for  the  Times," 
written  by  Oxford  clergymen  (apostates  in  heart,  and  soon 
after  openly  so),  extolled  the  value  of  ritualism,  the  efficacy 
of  symbols  and  ceremonies,  transformed  the  communion- 
table into  an  altar  with  lighted  candles,  and  recommended 
ci-osses  as  "  holy  and  efficacious  emblems,"  adding,  "  There 
is  no  saying  how  many  sins  its  awful  form  might  scare, 
how  many  evils  avert."  In  accordance  with  these  senti- 
ments the  apostate  Newman  set  up  a  cross  on  the  "  altar  " 
in  the  church  at  Littlemore,  which  was  undoubtedly  the 
first  cross  so  used  in  a  Protestant  church  in  England  after 
the  Restoration.  In  the  year  1834  Bishop  Doaue,  accept- 
ing the  teaching  of  "  Tracts  for  the  Times,"  in  repairing 
the  Church  of  St.  Mary  in  Burlington,  N.  J.,  put  a  cross  on 


APPENDIX.  223 

the  apex  of  the  pediment,  which  was  the  first  probably  so 
used  on  a  Protestant  ehureli  in  the  United  States.  This 
called  forth  earnest  opposition  in  the  vestry  and  the  eom- 
mnnity,  so  that  it  was  deemed  prudent  to  remove  the 
cross,  which  was  done  in  the  night.  Four  years  after  this 
event  a  new  church  in  the  diocese  of  Bishop  Doane  was 
surmounted  with  a  cross.  Eight  years  after  the  cross  was 
removed  from  the  Church  of  St.  Mary  in  Burlington,  the 
same  cross  was  replaced  under  cover  of  darkness  as  secretly 
as  it  had  been  taken  down.  About  the  same  time  a  cross 
terminated  the  spire  of  Trinity  Church,  New  York,  causing 
much  discussion  and  opposition.  Now  in  many  Episcopal 
churches  the  communion-table  is  transformed  into  an  altar 
surmounted  with  a  cross — a  long  stride  into  the  domain  of 
pagandom. 

The  Sunday-school  Quarterly  has  long  had  an  object-lesson 
on  the  cover  which  can  have  only  an  evil  influence.  The 
author  (Dr.  Peloubet)  there  presents  the  pagan  "  serpent- 
crusher,"  one  hand  holding  the  cross  of  the  Sidonian  Venus 
{"  Monumental  Christianity,"  p.  307),  the  other  extended 
with  three  open  fingers,  the  form  by  which  the  pagan 
priest  blessed  the  people. 

The  "  King's  Daughters  "  wear  a  cross  resembling  that 
found  on  the  breast  of  Tiglath-Pileser,  in  the  colossal  tab- 
let from  Nimrod  now  in  the  British  Museum — an  Assyrian 
king  whose  pagan  reign  was  eight  hundred  years  before 
Christ.  So  they  attempt  some  semi-Christian  work  under 
the  ensigns  of  paganism. 

The  prophetic  reference  in  the  Apoealj'pse  to  the  "  mark 
of  the  beast "  signalizes  the  practice  of  the  Roman  church 


224  IRELAND:   ITS   CHMISTIANITY  AND  LEARXIXO 

for  centuries  iu  tracing  the  pagan  cross  on  the  fvjreheads 
and  hands  of  its  priests.  ("  Horae  Apoc,"  Elliott,  vol.  iii., 
pp.  218-220.) 

There  appears  to  he  a  natural  tendency  in  mankind  to 
idolatry — hence  di\"ine  threatenings  addressed  to  the  He- 
brews to  guard  them  from  the  worshii)  of  idols  and  the 
use  of  pagan  signs.  Mr.  Spurgeon  said :  "  I  feel  my  soul 
horrified  and  my  blood  boiling  with  indignation  when  I 
see  in  what  are  called  Protestant  churches,  not  only  a 
material  altar,  but  upon  it  a  cross,  to  which  idolatrous 
reverence  is  evidently  paid.  We  are  not  only  going  back 
to  popery,  we  are  reverting  to  paganism."  Bishop  Mcll- 
vaine  ("  Memorials,"  p.  259)  refused  to  consecrate  or  enter 
a  church  in  his  diocese  iu  which  was  a  cross.  Ignorant 
of  the  facts  of  history,  some  Congi-egational  ministers 
have  introduced  the  cross  into  their  churches,  thereby 
giving  gi'eat  offense  to  spiritual  and  well-informed  mem- 
bers. The  simplicity  of  Congregational  worship,  as  de- 
scribed by  Justin  Martyi",  has  been  the  glory  of  our 
churches.  Pagan  symbols  and  human  inventions  have 
been  generally  excluded. 

It  is  quite  important  to  notice  that  there  is  no  word  in 
Hebrew  which  means  cross,  so  that  the  Jews  in  their  sacred 
literature  knew  no  such  form. 

The  Greek  word  stairros  or  sJcolops  invariably  means  a 
stake,  as  also  does  the  Latin  word  cn<x  or  stipes — which 
latter  word  may  denote  the  stem  of  a  living  tree. 

To  make,  therefore,  stauros  or  any  of  the  above  words 
the  equivalent  of  cross  was  a  most  unfortixnate  and  posi- 
tively erroneous  translation,  for  which  we  are  indebted  to 


APPENDIX.  225 

the  Roman  church,  long  corrupted  with  the  pagan  cross 
and  other  symbols  of  paganism. 

The  expression  "  cross  of  Christ,"  and  others  similar  in 
the  New  Testament,  have  no  relation  to  the  visible  or 
material  form  of  a  Roman  cross,  but  seem  to  signify  a 
great  spiritual  truth  regarding  the  sufferings  and  death  of 
Christ,  embracing  the  doctrine  of  the  atonement. 

Vn. — WHEREIN   DO   BUDDHISM   AND   ROMANISM   AGREE?     - 

Long  before  the  days  of  Christianity  two  great  reformers 
appeared  in  the  Orient :  Confucius  in  China,  and  Buddha 
in  India.  The  first  became  prominent  about  five  hundred 
years  before  the  Christian  era.  The  second  was  born  about 
four  hundred  and  seventy  years  before  that  event.  The 
former  was  a  reformer  of  law  and  order.  Religion  can 
scarcely  be  included  in  his  teachings.  Moral  and  spiritual 
views  with  regard  to  the  present  or  a  future  life  were  not 
enforced  in  his  instructions  or  incorporated  in  his  legisla- 
tion. His  was  a  secular  rather  than  a  spiritual  system. 
Literature,  science,  art,  government,  and  the  noblest  use 
of  the  best  temporal  means  were  among  his  prominent 
doctrines,  and  these  the  Chinese  have  never  forgotten.  It 
has  been  their  ambition  not  only  to  observe  these  prin- 
ciples, but  to  improve  and  develop  theii'  spirit  and  adapt 
them  to  their  circumstances.  The  gi'eat  theme  of  Con- 
fucius was  more  political  and  temporal  than  religious. 

On  the  other  hand,  Buddha  was  wholly  a  religious  en- 
thusiast. His  father  was  king  of  Oude.  His  mother  was 
Maya,  said  to  have  been  a  virgin,  and  af terwai'd  worshiped 
as  the  Queen  of  Heaven. 


226  IRELAND:    ITS   CHRISTIANITY  AND  LEARNING. 

After  attainiug  his  majority  Buddha  became  disgusted 
with  the  lives  and  actions  of  the  priests  of  Brahmanism, 
and  determined  to  introduce  a  reformed  system  which 
would  possess  life,  impart  spirit,  and  awaken  a  new  mode 
of  existence  in  the  world. 

Old  theories,  rites,  and  ceremonies  were  abandoned.  A 
new  active  spirit  in  all  religious  observances  was  adopted. 
It  became  popular.  It  was  soon  widely  diffused  through- 
out India,  Siam,  Burmah,  Tibet,  and  China.  It  was  an 
intellectual  and  ritualistic  system.  It  contemplated  the 
present  and  the  future  life.  Its  moral  precepts  were  sub- 
lime. It  was  organized  in  an  imperial  manner,  with  dif- 
ferent grades  of  subordinate  spiritual  teachers.  Under 
one  chief,  with  numerous  varied  ranks,  its  priests  had 
their  peculiar  functions  to  discharge.  It  had  monasteries 
and  nunneries;  the  crozier,  the  mitei',  the  dalmatic,  for  its 
head  chief,  called  the  Grand  Lama;  it  had  its  cross;  its 
censer  swinging  on  five  chains;  its  sacerdotal  celibacy; 
Lenten  requirements;  worship  of  saints;  fasts;  proces- 
sions; litanies;  holy  water;  confessions;  tonsure;  relic- 
worship;  images;  lights;  sign  of  the  cross;  penances; 
flagellations ;  popes ;  cardinals ;  bishops ;  priests ;  amulets ; 
baptisms;  masses;  requiems;  and  its  Maya,  Queen  of 
Heaven.  It  soon  became  a  competitor  with  Brahmanism 
for  imiversal  dominance  in  the  East.  It  combined  in  its 
teachings  a  creed,  a  ritualism,  a  philosophy,  a  belief  in  a 
future  state  of  rewards  and  punishments.  It  spi'ead  rap- 
idly westward.  It  entered  Egypt,  Gyrene,  and  Noi-thern 
Africa  in  the  times  of  the  Ptolemies,  about  B.C.  250.  It 
passed  through   Arabia,  Palestine,  Syria,  Mesopotamia, 


APPENDIX.  227 

Armenia,  Asia  Minor,  Macedon,  Greece,  and  Italy,  affect- 
ing and  modifying  the  philosophy  of  the  age. 

Under  varied  appellations  it  subsequently  infused  its 
spirit  into  certain  sections  of  the  Christian  church.  Ever 
restless  and  progressive  in  its  movements,  during  the  con- 
vulsions, revolutions,  and  invasions  by  Goth  and  Alan, 
Vandal  and  Ostrogoth,  Hun  and  Norman,  it  entered  the 
ancient  city  of  the  C»sai-s,  and,  amid  its  political  ruins 
and  the  massacres  of  its  people  and  the  demolition  of  its 
walls  and  temples  and  houses,  it  infused  its  spirit  into  the 
social  disruptions,  and  incorporated  its  rites  and  cere- 
monies, philosophy  and  beliefs,  on  the  changed  order  of 
existences,  which  soon  developed,  in  the  confusion,  into  a 
vigorous  existence  in  both  church  and  state;  and  to-day 
Buddhism,  in  India,  Burmah,  Siam,  and  China,  and  Ro- 
man Catholicism  exhibit  similar  rites,  ceremonies,  doc- 
trines, ecclesiastical  dignities,  and  government.  As  Bud- 
dhism was  the  older  religion  it  is  veiy  appai-ent  tliat 
Romanism  is  indebted  to  it  for  many  of  its  rites,  cere- 
monies, institutions,  and  customs,  in  accordance  with  the 
following  comparison  and  statement : 

Hue,  the  Roman  Catholic  French  missionary,  in  his 
"  Travels  in  Tibet,"  says  the  Buddhists  used  the  rites  and 
customs  which  are  practised  by  the  Church  of  Rome. 
They  had  "  the  crozier ;  the  miter ;  the  dalmatic ;  the  cope 
or  pluvial,  which  the  gi'and  lamas  wear  on  a  journey  or 
when  they  perform  some  ceremony  outside  the  temple; 
the  service  with  a  double  choir ;  psalmody ;  exorcisms ;  the 
censer  swinging  on  five  chains,  and  contrived  to  be  opened 
or  shut  at  wiU ;  benediction  liy  the  lamas  with  the  right 


228  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

hand  extended  over  the  heads  of  the  faitlif ul ;  sacerdotal 
celibacy ;  Lenten  requirements  from  the  world ;  the  wor- 
ship of  saints ;  fasts ;  processions ;  litanies ;  holy  water." 
Another  traveler  adds  to  the  above:  "confessions;  ton- 
sui'e ;  I'elic- worship ;  the  use  of  flowers,  lights,  and  images ; 
the  sign  of  the  cross ;  worship  of  the  Queen  of  Heaven ; 
the  use  of  religious  books  in  a  tongue  unknown  to  the 
bulk  of  the  worshipers ;  the  aureole  or  nimbus ;  the  crown 
of  saints  and  Buddhas ;  wings  to  angels ;  penance ;  flagel- 
lations ;  the  flaljellum  or  fan ;  popes ;  cardinals ;  bishops ; 
abbots ;  presbyters ;  deacons ;  the  various  architectural  de- 
tails of  the  Christian  temple."  Balfour's  "Cyclopedia  of 
India"  adds:  "amulets;  medicines;  illuminated  missals;" 
and  Thomson  ("  Illustrations  of  China,"  vol.  ii.,  p.  18)  adds : 
"  baptisms ;  the  mass ;  requiems." 

Father  Disderi,  a  Eoman  Catholic  missionary  to  Tibet, 
says :  "  The  lamas  have  a  tonsure  like  our  priests,  and  are 
bound  over  to  perpetual  celibacy.  They  study  their  Scrip- 
tures in  a  language  and  characters  that  differ  from  the  or- 
dinary characters ;  they  recite  praj^ers  in  choir ;  they  serve 
the  temple,  present  the  offerings,  and  keep  the  lamps  per- 
petually alight;  they  offer  to  God  corn  and  barley  and 
paste  and  water,  iu  little  vases  which  are  extremely  clean." 

Fathers  Grueber  and  Dorville,  two  Roman  Catholic 
clergymen,  who  visited  Pekin,  Tibet,  and  Patna,  have  left 
a  record  of  the  similarity  of  the  doctrines  and  rituals  of 
the  Buddhists  with  those  of  their  own  church.  They  state 
that  the  robes  of  the  lamas,  their  different  oi-ders,  monas- 
teries, suffrages,  alms,  prayers  for  the  dead,  sacrifices,  be- 
lief in  paradise  and  piu-gatory,  convents,  friars,  monks, 


APPENDIX.  229 

nuns,  confessions,  penances,  holy  water,  are  similar  to 
those  of  the  Roman  Cathohc  Church. 


yin. — INNOVATIONS   OF  THE  ROMAN   CHUKCH. 

When,  hy  Whom,  and  How  Introduced. 

A.D.    120,     Holy  water  introduced    into    the   Church    of 
Rome  from  the  pagan  temples. 
"      123,     Alexander,  Bishop  of  Rome,  mixed  water  with 

wine  at  the  Lord's  Supper. 
"      135,     In  imitation  of  pagan  altars  Sixtus  of  Rome 

first  called  the  Lord's  table  in  the  church 

"  the  altar." 
"      142,     Lent  first  observed  by  Telesiphorus,  Bishop  of 

Rome. 
"      158,     Easter  observed  by  Anicetus,  Bishop  of  Rome, 

derived  from  a  pagan  festival. 
"      169,     The  tonsure  first  introduced  from  the  heathen 

priests  by  the  Roman  bishop. 
"      169,     Christmas    first   observed,   founded    upon   an 

ancient  Roman  festival  of  the  Saliarii  which 

was  celebrated  from  the  18th  to  the  25th  of 

December  annually. 
"      169,     Pentecost  began  to  be  observed  at  Rome. 
"      197,     Victor,  Bishop  of  Rome,  excommunicated  the 

Eastern    chiu-ches    for    not    observing    the 

Roman  Easter. 
"      321,    Wax  candles  were  first  lighted  and  introduced 

at  Roman  chui'ch  services. 


230  IRELAND:  ITS  CHRISTIANITY  AND  LEARNING. 

A.D.  330,  The  heathen  temples  began  to  become  Chris- 
tian churches,  with  all  their  paraphernalia. 

"      358,     Liberius,  Bishop  of  Rome,  an  Arian. 

"  398,  Mass  first  introduced  by  the  Roman  bishop, 
with  the  pomp  and  robes  of  the  old  pagan 
priests. 

"  433,  Advent,  Palm  Sunday,  Ash  Wednesday,  first 
adopted  at  Rome. 

"      440,     The  Litany  adopted  by  Leo  I.,  Bishop  of  Rome. 

"  527,  Extreme  unction  first  instituted  by  Felix, 
Bishop  of  Rome. 

"  589,  The  "  FiUoque  "  first  inserted  into  the  Niceno- 
Constantinopolitan  Creed  by  the  fourth  Coun- 
cil of  Toledo,  and  subsequently  by  the  Bishop 
of  Rome. 

"      599,     Pope  Gregory  reformed  the  Mass. 

"  606,  Pope  Boniface  III.  created  Universal  Bishop 
and  Head  of  all  Christian  Churches  by  Pho- 
cas,  emperor  of  Constantinople,  who  had  mur- 
dered his  predecessoi*. 

"      642,     Pope  Theodoras  first  styled  Sovereign  Pontiff. 

"      660,     Organs  first  introduced  into  church  services. 

"  668,  Latin  decreed  to  be  the  language  of  the  Mass  in 
every  church  under  the  jurisdiction  of  thepope. 

"  680,  Pope  Honorius  declared  a  heretic  and  excom- 
municated by  the  sixth  General  Council. 

"      714,     Image- worship  in  all  churches  subject  to  Rome. 

"  721,  Canons  against  the  marriage  of  the  clergy 
adopted  by  the  pope  and  Council  of  Rome. 

"      755,     The  pope  of  Rome  made  a  temporal  prince. 


APPENDIX.  231 

A.D.    968,     Baptism  of  beUs  introduced  by  Pope  John. 
"    1073,     Pope  Hildebrand  first  introduced  purgatory. 
"    1074,     Patrick  consecrated  the  first  Danish  Bishop  of 
Dublin  by  Archbishop  Laufranc,  of  Canter- 
bury.    He    was   the   first   Roman    Catholic 
bishop  in  Ireland. 
«    1105,     Malchus,    O'Haingley,   and    Gillebert,    having 
been  consecrated  bishops  of  the  three  Danish 
towns  of  Waterford,  Dublin,  and  Limerick, 
respectively,  by  Anselm,  Archbishop  of  Can- 
terbury, were  the  first  to  introduce  the  Latin 
Mass  into  their  churches  in  Ireland.    All  the 
bishops  of  the  ancient  Irish  church  opposed 
and  condemned  the  innovation. 
"    1110,     A  synod  was  convened  at  Rathbresnil  by  King 
Murlough  O'Brien.    Only  58  bishops  out  of 
700  bishops  and  300  presbyters  out  of  3000 
presbyters  then  belonging  to  the  Irish  church 
attended.    None  from  the  northern  half  of 
the   kingdom  were    present.     This  meager 
gathering  first  attempted  to  change  the  pol- 
ity of  the  Irish  church. 
"    1140     The  seven  sacraments  were  first  introduced  by 

the  "  Schoolmen." 
*'  1152,  Four  palls  introduced  by  Cardinal  Paparo  at  a 
synod  at  Kells,  and  four  ar'^hbishops  for  the 
first  time  appointed  by  the  pope  of  Rome  for 
Ireland. 
"  1155,  Bull  of  Pope  Adrian  IV.,  granting  Ireland  to 
Henry  II.,  king  of  England. 


232  IRELAND:   ITS   CHKISTIAXITT  AXD  LEARNING. 

A.D.  1204,  Elevation  of  the  host  and  kneehng  first  intro- 
duced. 

"  1215,  Transubstantiation,  auricular  confession,  and 
the  burning  of  heretics  decreed  by  the  Fourth 
Lateran  Council. 

"  1229,  The  Council  of  Toulouse  decreed  that  laymen 
should  not  have  copies  of  the  Scriptures. 

"  1351,  The  Council  of  Beziers  enjoined  "  bowing  the 
head  at  the  name  of  Jesus." 

"  1414,  By  the  Council  of  Constance  the  cup  contain- 
ing the  wine  at  the  sacrament  of  the  Lord's 
Supper  was  taken  from  the  laity. 

"  1438,  By  the  Council  of  Florence  purgatory  was  de- 
clared to  be  an  article  of  faith. 

"    1517,     Indulgences  ordered  by  Pope  Leo  X. 

"  1545,  Council  of  Trent  was  convened  for  the  refor- 
mation of  the  Roman  Catholic  Church. 

"    1563,     Council  of  Trent  closed  its  sessions. 

"  1564,  Pope  Pius  IV.  issued  his  creed  based  on  the 
canons  and  other  proceedings  of  the  Council 
of  Trent. 

"  1854,  Pope  Pius  IX.  decreed  the  doctrine  of  "  the 
immaculate  conception  of  the  Virgin  Mary." 
1870,  The  Vatican  Council  decreed  the  doctrine  of  the 
infaUihiUty  of  the  pope  while  defining  faith  and 
morals. 


-"; 


APPENDIX.  233 

IX.   WAS   THE  CHURCH   OF   ST.   PATRICK  CONTEMPORANEOUSLY 
CONNECTED   WITH   THE  ROMAN   CHURCH ! 

Thus  the  creed  and  ritual  of  the  Church  of  Eome  were 
the  gradual  growths  of  over  fourteen  hundred  years,  which 
church  had  little  or  no  existence  as  to  its  innovations  and 
practices  in  the  days  of  Patrick,  the  celebrated  Apostle  of 
Ireland.  Most  of  these  innovations  were  introduced  from, 
as  well  as  imitations  of,  the  rites  and  ceremonies  practised 
by  the  heathen  world. 

In  none  of  Patrick's  genuine  wi'itings  is  either  holy  water, 
the  mixing  of  water  in  icine  at  the  communion,  the  altar,  in- 
cense, iva.c  candles,  or  the  3Iass  mentioned.  It  is  evident 
that  he  knew  nothing  of  them,  or  of  the  church  in  which 
they  were  adopted ;  and  inasmuch  as  image-worship,  the 
celibacy  of  the  clergy,  the  baptism  of  bells,  the  Latin  Mass, 
the  seven  sacraments,  purgatory,  transubstantiation,  auric- 
ular confession,  the  elevation  of  the  host,  kneeUng  in 
churches,  bowing  at  the  name  of  Jesus,  forbidding  the 
laity  to  read  the  Scriptures,  the  withdrawal  of  the  cup 
from  the  laity,  the  sale  of  indulgences,  the  new  creed  of 
Pope  Pius  IV.,  the  immaculate  conception  of  the  Virgin 
Mary,  and  the  infallibility  of  the  pope,  have  all  been 
adopted  by  the  Church  of  Rome  since  his  time,  there  is 
no  legitimate  way  in  which  he  can  be  connected,  in  either 
an  imaginary  or  a  real  aspect,  with  a  church  adopting  such 
innovations  after  his  departure  from  earth. 

Furthermore,  down  to  the  year  1152  the  Irish  church  was 
in  no  manner  connected  with,  nor  subject  to,  the  Roman 
Catholic  Church ;  while  in  numerous  places  throughout  Ire- 


234  IRELAND:   ITS  CHRISTIANITY  AND  LEARNING. 

land,  for  centuries  subsequent  to  1152,  numbers  of  people 
stood  out  manfully  in  opposition  to  the  ruling  authorities 
of  that  denomination. 

It  was  not  with  the  consent  or  approbation  of  the  major- 
ity of  the  clergy  and  people,  but  through  the  arbitrary 
authority  of  an  illiterate  sovereign  and  a  meager  minority 
of  the  clergy,  without  consultation  of  the  people,  that  the 
first  attempts  were  made  to  foist  the  thraldom  of  a  foreign 
power  upon  the  free,  independent  church  of  Ireland,  which 
was  then  repulsed  by  the  majority.  The  wiles  of  a  few 
faithless  ecclesiastics,  subsequently  in  concert  with  the 
Bishop  of  Rome,  brought  forth  the  famous  bull  of  1155, 
which  was  confirmed  in  1172  by  Pope  Alexander  III.  and 
published  in  Ireland  in  1175,  thus  placing  the  church  and 
people  of  Ireland  in  subjection  to  two  alien  powers,  of 
which  one  was  the  Bishop  of  Rome  and  the  other  the  king 
of  England. 

"^Tiatever  iniquities,  unjust  acts,  injudicious  or  injuri- 
ous consequences  have  ensued,  the  people  of  Ireland  have 
owed  all  to  the  jjopes  of  Rome  and  the  English  sovereigns 
on  their  memorable  transactions  on  those  occasions,  as  well 
as  to  the  faithless  among  the  new  clerical  converts  to 
Rome. 

"  At  the  Council  of  Cashel,  in  1171,  held  by  Rudolphus, 
Archdeacon  of  Llandaff,  by  order  of  Henry,  king  of  Eng- 
land, Christian  bishop  of  Lismore  presided,  all  the  arch- 
bishops, bishops,  and  abbots  of  Ireland  were  present,  and 
swore  fidelity  to  Henry.  Eight  canons  were  published, 
intended  to  remedy  the  disorders  which  prevailed.    The 


APPENDIX.  235 

third  orders  the  payment  of  the  tithes  of  cattle,  fruit,  and 
all  other  produce  to  the  parish  church ;  for  many  did  not 
even  know  that  it  was  due  and  had  never  paid  it.  The 
seventh  orders  that  the  Irish  church  shall  thenceforth 
follow  the  customs  of  the  Church  of  England."  (Wilkin's 
"  Cone,"  vol.  i.,  p.  472.) 

X. — THE  KELIGIOUS  BELIEFS   OF   THE   WOELD. 

1.  Judaism 7,056,000 

2.  Polytheism 117,681,000 

3.  Shintoism 14,000,000 

4.  Taoism 43,000,000 

5.  Worship  of  ancestors 256,000,000 

6.  Hinduism 190,000,000 

7.  Buddhism 147,000,000 

8.  Mohammedanism 176,834,372 

9.  Christianity 477,198,158 

10.  Whole  number 1,428,669,530 

Christians  throughout  the  World. 

1.  The  Orientals  number  about 103,174,000 

a.  Orthodox  Greeks  . .  98,304,000 

h.  Abyssinians 3,000,000 

c.  Copts 120,000 

d.  Armenians 1,600,000 

e.  Nestorians 80,000 

/  Jacobites 70,000 

2.  Protestants  in  like  manner  about 144,237,625 

3.  Roman  Catholics  about 229,786,533 


4.  Altogether  about 477,198,158 


236  IRELAND:   ITS   CEBISTIAXITY  AND   LEARNING. 

Distributed  as  follows : 

Romanists.          Greeks.  Protestants.    Abyssinians.     Copts. 

1.  In  Europe  . .  160,165,000    89,196,000  80,812,000         

2.  In  Asia 3,007,250      8,820,000  602,750 

3.  In  Africa  . . .     2,655,920          .  1,744,080    3,000,000    120,000 

4.  In  Oceanica.     6,574,481           .     .  2,724,781         

5.  In  America     57,393,882         288,500  58,294,214         


229,796,533    98,304,500    144,237,823    3,000,000    120,000 

In  Asia  are  70,000  Jacobites  and  80,000  Nestorians,  while 
in  Asia,  Europe,  and  America  are  1,605,000  Armenians. 

XI. — SABBATH-SCHOOLS   THROUGHOUT   THE   WORLD. 

Countries.                        Schools.  Teachers.  Scholars, 
m  EUROPE: 

1.  England  and  Wales 37,201  585,457  5,976,537 

2.  Scotland 6,275  62,994  694,800 

3.  Ireland 3,584  27,740  308,516 

4.  Belgium 89  310  4,112 

5.  Austria 212  513  7,195 

6.  Denmark 506  3,043  55,316 

7.  Finland 6,853  11,534  147,134 

8.  France 1,450  3,800  60,000 

9.  Germany 5,900  34,983  749,786 

10.  Greece 4  7  180 

11.  Italy 493  654  10,969 

12.  Netherlands 1,560  4,600  163.000 

13.  Norway 550  4,390  63,960 

M.Portugal 11  56  1,066 

15.  Russia 83  777  15,524 

16.  Spain 88  180  3,230 

17.  Sweden 5,750  17,200  242,150 

18.  Switzerland  1,637  6,916  113,382 

19.  European  Turkey 35  175  1,564 

IN  ASIA: 

1.  India  and  Ceylon 5,548  10,715  197,754 

2.  Persia 107  440  4,876 


APPENDIX.  237 

r.      ,  •  o                         Schools.  Teachers.  Scholars. 
Countries.                        otnouio. 

IN  ASIA-CONTINTED:  ^  gjjg 

t  ?r 105  1.055  5,2(>4 

4-   China ^^^  33^  7,019 

5.  Japan. ^..- 2,450  258,3»4 

6.  Central  Turkey ^^^ 

4  246  8,455  162,394 

In  Africa ^'^° 

™   KOETH   AMEBICA  :  ^  ^^^ 

1.  United  states 128,173  l,30o  9.  , 

2.  Canada 8'386  o»,o.  ^^,^^^ 

3.  Newfoundland  and  Labrador       359  -,J  ^^^' 

4.  West  Indies •  ■  .^.  •  -.•  •     2,185  «,0^  ^^^^^ 

5.  Central  America  and  Mexico       550  -L,^"" 

qf;n  3  000  150,000 

In  SotJTH  Ameeica 350  -i,""" 

K  OCEANICA:  ropAQO 

.     ,    ,.                                      4  766  54,211  586,089 

1.  Australia^ '  ^^  i2,900 

2.  Fiji  Islands         ^,^'  ^UlS  15,frt0 

3.  Hawaiian  Islands -•^"  '  ^q^^q 

4.  Other  islands • f^ '. 

THE  WORLD 224,562  2,239,728  20,368,933 

Xn.— THE   PRESBYTERIAN   CHURCHES   OF  THE  WORLD. 


5 

II  I         I  ^  ^^ 


11  t  1  I 

II  4  ^  =5  ^= 

01  991  63  5  602  5,289  24,458 

Continent  of  Europe..  .     31  221  63  o,b  ^,  ^^^^^^ 

United  Kingdom 1^  ^J^  i>i  ,^^^  ,^^^  ^^,^ 

tS 10  18  6  174  228  957 

^^''"' •. {7  658  103  12,782  11,921  60,898 

North  America 17  608  103  i  ,  _^^  ,^^  ^ 

South  America 9  fi  1  41  39  312 

Westlndies ^  °  ^  ^p,  4g3  1,305 

Austraha..^ 9  14  2  166  194  679 

New  Zealand -^  ^^     ;;;      . 

Total 91  1>255  236  23,951  23,495  121,042 


238  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

THE  PRESBYTERIAN  CHURCHES  OP  THE  WORLD— CONTINUED. 


Continent  of  Europe  . . .  8,146 

United  Kingdom 21,595 

Asia 8 

Africa 1,453 

North  America 33,810 

South  America 7 

West  Indies .... 

Austraha 3,155 

New  Zealand 1,608 


1 

1 

II 

J 

1 

^1 

1^ 

752,901 

3,236 

11,503 

353,676 

1,436,152 

7,994 

92,308 

995,754 

20,344 

90 

216 

5,115 

134,931 

206 

680 

18,600 

1,708,543 

12,966 

151,729 

1,556,985 

3,425 

10,869 

62 

829 

5,210 

39,590 

773 

6,135 

55,685 

19,149 

361 

2,585 

29,750 

Total 69,782    4,125,904    25,688    265,985    3,020,775 


Xm. — RELIGIOUS   DENOMINATIONS   IN   THE   UNITED   STATES. 

Bodies.  Chwrches. 

Adventists 1,757 

Armenians 6 

Baptists 42,909 

Brethren  (River) Ill 

Brethren  (Plymouth) 314 

Cathohc  Apostolic 10 

Chinese  temples 47 

Christadelphians 63 

Christians 1,424 

Christian  Mission  Association..  13 

Christian  Scientists 921 

Christian  Union 294 

Church  of  God  (Winebrenne- 

rian) 479                 22,511                643,185 

Church  Triumphant  (Schwein- 

f  urth) 12 

Church  of  New  Jerusalem 154 

Commuuionisties 32 

Congregationalists 4,868 


Church  Prop- 

erty. 

60,491 

$  1,236,345 

335 

3,712,468 

82,398,123 

3,427 

81,350 

6,661 

1,485 

1,394 

66,050 

62,000 

1,277 

2,700 

103,722 

1,775,202 

754 

3,000 

8,724 

40.686 

18,214 

934,450 

384 

15,000 

7,095 

1,386,455 

4,049 

106,800 

512,771 

43,335,437 

APPENDIX.  239 

Bodks.                    ■     ChurcUs.  Mevibers.  Church  Prop- 
erty. 

Disciples  of  Christ 7,246  641,081  $12,206,038 

Dunkards 989  73,795  1,362,631 

Evangelical  Association 2,310  133,312  4,785,680 

Friends 1,056  107,208  4,541,334 

Friends  of  the  Temple 4  345  15,300 

German    Evangelical    Protes- 
tants    52  36,050  1,187,450 

German  Evangelical  Synod....  870  187,439  4,614,400 

Jewish  sj-nagogues 533  130,490  9,754,275 

Latter-Day  Saints 856  166,125  1,051,791 

Lutherans   8,595  1,231,072  35,060,354 

Mennonites 550  41,541  643,800 

Methodists  (all  bodies) 51,489  4,589,284  132,140,179 

Moravians  94  11,781  681,250 

Old  CathoUcs 4  665  13,320 

Old  Greek  Catholics 14  10,850  63,300 

Orthodox  Greek  Catholics 1  100  5,000 

Presbyterians  (all  bodies,   in- 
cluding the  Reformed) 15,657  1,587,790  113,613,339 

Protestant  Episcopalians 5,019  532,054  81,220,217 

Reformed  Episcopalians 83  8,455  1,615,101 

Reformed  Catholics 8  1,000           

Roman  Catholics 10,231  6,231,417  118,069,746 

Russian  Greek  Catholics 12  13,504  220,000 

United  Brethren 4,526  225,281  4,937,583 

Universalists,  Unitarians,  etc.  .  1,533  131,069  19,875,433 


Total 165,146  20,567,085       $679,765,989 

Note:  TIMES  change. 

"  The  world  does  move !  "  exclaimed  Galileo.  He  was 
right.  Progress  is  the  order  of  our  day  and  generation. 
Times  change.  Circumstances  are  different.  A  sugges- 
tive fact  which  illustrates  this  is  mentioned  in  the  monthly 
report  of  the  American  Bible  Society.  It  states  that,  a 
quarter  of  a  century  ago,  if  a  traveler  entered  Rome  he 
was  subjected  to  a  thorough  search  to  see  if  he  had  a 


240  IRELAND:   ITS  CHRISTIANITY  AND  LEARNING. 

Bible  or  New  Testament  in  his  possession :  if  so  it  was 
taken  from  him.  On  the  other  hand,  the  Methodist  Mis- 
sion Society  announces  that  it  has  purchased  a  lot  in  the 
heart  of  Rome,  95x155  feet,  and  proposes  to  erect  a 
$100,000  structure  to  be  the  headquarters  for  the  Metho- 
dist missions  in  Italy. 

Three  hundred  and  fifty  islands  of  the  sea  have  been 
converted  to  Christianity  by  Protestant  missionaries. 


XIV. — CHRONOLOGY. 

B.C.  4004,  The  Creation. 

"  2348,  The  Deluge. 

"  2234,  Alleged  Chaldean  astronomical  observations. 

"  2200,  Dynasty  of  China,  of  Egypt,  and  of  the  Hittites. 

"  2080,  Cuneiform  writing. 

"  1921,  Call  of  Abraham. 

"  1500,  Oldest  papyri  extant. 

"  1492,  The  Israelites  pass  over  the  Eed  Sea. 

"  1491,  Law  delivered  at  Moimt  Sinai. 

"  1490-1451,     Battles  of  the  Egyptians  and  Hittites. 

"  1451,  Death  of  Moses. 

"  1451,  Joshua  leads  the  Israelites  across  Jordan. 

"  1273,  Rise  of  the  Assyrian  empire. 

"  1055,  David  king  of  Israel. 

"  1012,  Temple  at  Jerusalem  .being  erected. 

"  989,  Capture  of  Jerusalem  by  Shishak  of  Egypt. 

"  770,  Pul  of  Assyria  invades  Palestine. 

"  753,  Rome  founded. 

"  747,  Babylon  under  Nabonassai". 


APPENDIX. 


241 


B.C.     721, 

711, 
659, 
632, 
625, 
606, 


598, 


538, 
536, 

529, 
520, 
506, 

500, 
492, 

490, 
485, 
484, 
480, 
479, 
470, 
401, 


Sargon  captui'es  Samaria;  captivity  of  the 
Israelites. 

Sennacherib  invades  Judah. 

Byzantium  founded. 

Scythians  invade  Assyi'ia. 

Nineveh  caj^tured. 

Nebuchadnezzar  overthrew  the  Assyrian  em- 
pire, captured  Tp-e,  Egypt,  Arabia,  and 
Jerusalem,  and  carried  Daniel  and  others  to 
Babylon. 

Nebuchadnezzar  besieged,  captured,  and  de- 
stroyed Jerusalem  and  the  temple,  and  car- 
ried the  Jews  to  Babylon  as  slaves. 

Babylon  captured  by  Cyi'us. 

The  Jews  liberated  and  allowed  to  return  under 
Zerubbabel. 

Death  of  Cyrus. 

Decree  of  Darius  for  rebuilding  the  temple. 

Darius  conquered  Thrace,  Paconia,  and  Mace- 
donia. 

Sardis  burned  by  the  lonians  and  Athenians. 

First  Persian  expedition  against  Greece  under 
Mardonius. 

Second  Persian,  under  Dates  and  Artaphei'nes. 

Xerxes  becomes  king  of  Persia. 

Persians  reconquer  Egypt. 

Battles  of  Thermopylae  and  Salamis. 

Battles  of  Platsea  and  Mycale. 

Persians  defeated  at  Eurymedon. 

Exiiedition  of  Cyriis  the  Younger;    battle  of 


B.C. 

387, 

« 

356, 

u 

336, 

242  IRELAND:   ITS   CHRISTIAIfITT  AND   LEARNING. 

Cunaxa;    death    of  Cyrus;    retreat    of    the 
10,000  Greeks. 
Persians  capture  the  Greek  cities  in  Asia. 
Birth  of  Alexander  the  Great. 
Accession  of  Alexander  to  be  king  of  Mace- 
don. 
334,     Alexander  crosses  the  Hellespont  and  wins  the 

battle  of  Granicus  against  the  Persians. 
333,     Alexander  wins  the  battle  Issus. 
332,     Alexander  captures  Tyi'e,  conquers  Egypt,  and 

founds  Alexandria. 
331,     Alexander  wins  at  Arbela,  and  all  Persia  sub- 
mits to  him. 
327-325,     Alexander's  campaigns  in  India. 
323,     Alexander  dies  at  Babylon. 
321,     Alexander's  successors  fight  among  themselves. 
301,     Alexander's  dominions  divided.     The  Romans 
conquer  and  annex  the  same  subsequently  to 
their  empire. 
John  the  Baptist's  ministry. 
Jesus  Christ  baptized  by  John. 
Calling  of  the  disciples. 
The  teachings  and  miracles  of  Christ. 
The  Lord's  Supper  instituted. 
The  crucifixion,  death,  burial,  and  resurrection 

of  Christ. 
The  Apostles  commissioned,  and  the  ascension 

of  Christ  to  glory. 
By  divine  agency  the   Apostles  become   the 
propagators  of  the  gospel  and  the  founders 
of  churches. 


..D. 

29, 

(1 

30, 

u 

30, 

li 

30, 

11 

33, 

u 

33, 

(( 

33, 

« 

33, 

APPENDIX.  243 

A.D.      33,    Baptism  and  the  Lord's  Supper  according  to 
Clirist's  appointment  observed. 
"        33      Divine  worship  was  accordingly  conducted  by- 
prayers,  psalmody,  preaching,  and  breaking 
of  bread. 
"        33      The  first  church  was  organized  at  Jerusalem, 
and  during  the  year  increased  to  5000  mem- 
bers of  Jewish  converts. 
Peter's  sermon;    Jews  from  all  parts  of  the 
then  known  world  present. 
"        34,     Seven  deacons  chosen  and  ordained. 
"        34,     Stephen  martyi-ed. 

"        35      The  disciples  persecuted  and  scattered  abroad. 
"        35,     Peter's  journeys  through  Judsea,  Samaria,  and 

Galilee. 
"        37,     Cornelius,  the  Roman  centurion,  converted. 
"        37,     Saul's  conversion  at  Damascus. 
"        37,     The  Gospel  according  to  Matthew  in  Aramaic. 
"        40,     Jewish  Christians  startled  about  Gentile  con- 
verts. 
«        41,     Barnabas  sent  to  Antioch  to  investigate  and 

report  the  questions  and  conditions  there. 
"        42,     Saul  at  Antioch. 

"        42,     Disciples  first  called  Christians  at  Antioch. 
"        43,     James  the  Elder  martyi-ed ;  Peter  imprisoned 

and  miraculously  released. 
"        43,     Saul  and  Barnabas  visit  Jerusalem. 
"       45,    The  church  at  Antioch  the  first  to  send  mis- 
sionaries to  the  Gentiles.     Saul  and  Barna- 
bas the  first  missionaries  sent  out  by  that 


244  IBELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

church.  They  visit  Cyprus ;  Sergius  Pauhis 
the  first  convert,  and  Saul  afterward  as- 
sumes the  name  of  his  convert  and  is  known 
as  Paul. 
A.D.  46,  Paul  and  Barnabas  visit  several  cities  of  Asia 
Minor  and  return  to  Antioch. 

"  46,  Jewish  converts  from  Jerusalem  come  to  Anti- 
och and  urge  the  GentUe  converts  to  become 
circumcised  and  keep  the  law  of  Moses ;  to 
which  they  objected.  Paul  opposes  their  ideas. 

"  51,  The  apostles,  elders,  and  brethren  at  Jerusalem 
decide  in  favor  of  Paul. 

"        53,     Barnabas  and  Mark  go  to  Cyprus. 

"        53,     Paul"  and  Silas  revisit  the  churches  in  Asia. 

"        53,     Timothy  and  Titus  convei'ted. 

"        53,     Luke  Joins  Paiil  at  Troas. 

"  53,  Paul  and  companions  pass  over  to  Macedonia 
and  visit  Philippi,  Thessalonica,  Berea, 
Athens,  and  Corinth. 

"        56,     Paul's  First  Epistle  to  the  Corinthians. 

"        58,     Paul's  Second  Epistle  to  the  Corinthians. 

"        58,     Paul's  Epistle  to  the  Romans. 

"  58,  Paul  arrested  in  the  temple;  imprisoned  at 
Cjesarea. 

"       60,     Paul  appeals  to  Caesar  and  is  sent  to  Rome. 

"        61,     Matthew's  Gospel  translated  into  Greek. 

''        61,     Mark  founds  a  church  in  Alexandria. 

"        62,     James  the  Just  martyred  at  Jerusalem. 

"  63,  Paul's  epistles  to  the  Colossians,  Philippians, 
Philemon,  and  Hebrews. 


A.D. 

64, 

u 

64, 

li 

64, 

11 

64, 

u 

64, 

APPENDIX.  245 

Paul  released  and  left  Rome. 

Luke's  Gospel  and  Acts  of  the  Apostles  is- 
sued. 

Peter's  First  Epistle,  from  Babylon. 

Rome  burned ;  the  Christians  accused. 

The  frst  persecution,  said  to  have  lasted  for  the 
ensuing  four  years. 

64,  Paul's  First  Epistle  to  Timothy ;  also  his  Epis- 

tle to  Titus. 

65,  Paul's  Epistle  to  Jude. 
65,     Peter's  Second  Epistle. 

65,  Paul  said  to  have,  in  addition  to  other  parts, 

visited  Spain  and  Britain  after  his  first  re- 
lease and  before  his  second  imprisonment 
and  death — doubtful. 

66,  Paul  again  imprisoned  at  Rome. 
66,     Paul's  Second  Epistle  to  Timothy. 

66,  Jews  throughout  the  East  create,  especially  in 

Palestine,  a  rebellion  against  the  Roman 
authorities. 

67,  Christians  retire  from  Jerusalem  to  Pella. 

67,  Paul  beheaded. 

68,  John  comes  from  Jerusalem  to  Ephesus. 

69,  Jerusalem  environed  by  the  Roman  army. 

70,  Five  hundred  Jews  crucified  before  its  walls. 
72,     Jerusalem  captured,  destroyed,  its  temple  de- 
stroyed, and  its  people  carried  into  slavery. 

94,  Second  persecution. 
97,  Death  of  Timothy. 
97,    John  banished  to  Patmos. 


246  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

A.D.      98,     John  returns  to  Epbesus  and  writes  his  Reve- 
lation, Gospel,  and  Epistles. 

"  100,  John  dies  at  Ephesus.  (He  is  said  to  have  intro- 
duced the  observance  of  the  Paschal  Easter.) 

"      107,     Third  persecution. 

"      107,     Simeon  martyred  at  Jerusalem. 

"      107,     Ignatius  martyred  at  Rome. 

"      111,     Pliny's  letter  to  Trajan, 

"      118,     Fourth  persecution. 

"  119,  Jerusalem  rebuilt  and  called  Aelia  Capitolina, 
and  peopled  with  Gentiles,  Jews  not  being 
admitted  within  the  walls,  while  Christians 
were  privileged,  and  a  church  was  soon  es- 
tablished there. 

"      120,     Holy  water  introduced  and  used. 

"  123,  Alexander  mixed  water  in  wine  at  the  com- 
mianion. 

"  132,  Jews  again  revolt,  under  Barchobas,  and  are 
dispersed. 

"      135,     Sixtus  of  Rome  called  the  Lord's  table  an  altar, 

"  136,  Jews'  last  dispersion,  while  on  the  other  hand 
the  Christians  increased  daily. 

"  1-42,  The  festival  of  Lent  appointed  by  Telesiphorus, 
Bishop  of  Rome. 

"  158,  Polycarp  visits  Rome;  difference  between 
Polycarp  and  Anicetus  respecting  the  time 
of  celebrating  Easter,  the  one  advocating  the 
practice  of  Jewish  and  Asiatic  Christians,  the 
other  that  of  Roman  Christians. 
(The  Asiatics  celebrated  the  Passover  on  the 


APPENDIX.  247 

night  of  the  14th  of  Nisan,  and  commemo- 
rated the  crucifixion  the  next  day,  and  on  the 
third  day  the  resurrection,  while  the  Romans 
did  not  celebrate  the  Passover,  but  on  the 
next  Lord's  Day  after  the  full  moon  in  Nisan 
they  celebrated  the  resurrection,  and  the  pre- 
vious Friday  the  crucifixion.) 
A.D.    169,     The  tonsure  adopted. 

About  this  time  Christians  from  Asia  Minor 
emigrated  to  Gaul,  and  thence  proceeded  the 
Asiatic  customs  in  Gaul  and  Britain  as  to 
Easter  and  the  tonsure. 

"      190,     Pentecost  and  Christmas  appointed  as  festivals. 

"  197,  Victor,  Bishop  of  Rome,  anathematized  the 
Eastern  churches  because  they  would  not 
observe  the  festival  of  Easter  on  the  day 
that  the  Church  of  Rome  had  appointed  for 
it ;  such  was  the  Quartodeciman  controversy. 

"  254,  Cornelius,  Bishop  of  Rome,  martyred.  (The 
churches  in  Rome  were  served  by  46  presby- 
ters, 7  deacons,  7  subdeacons,  42  assistants, 
52  exorcists,  also  readers  and  porters.) 

"  254,  Cyprian,  Bishop  of  Carthage,  says  that  the 
Bishop  of  Rome  is  the  successor  of  St.  Peter, 
and  that  the  Church  of  Rome  is  entitled  to 
precedence  from  the  importance  of  the  city ; 
but  he  refuses  to  acknowledge  the  superior- 
ity of  the  Bishop  of  Rome  over  other  bishops 
in  point  of  jurisdiction  or  authority,  such  as 
Stephen  (Bishop  of  Rome)  claims. 


248  IRELAND:   ITS   CHRISTIANITY  AND  LEARNING. 

A.D.  255,  Firmilian,  Bishop  of  Cappadocia,  speaks  of 
Stephen  as  a  schismatic,  and  asserts  that 
many  things  are  done  at  Rome  contrary  to 
apostoHcal  authority. 

"  256,  Cyprian  asserts  the  right  of  every  bishop  to 
make  laws  for  his  own  church. 

"  256,  The  Council  of  Carthage  enjoins  infant  bap- 
tism. 

"      256,     The  Lord's  Supper  administered  to  infants. 

"      260,     St.  Peter  and  St.  Paul  martyred  at  Rome. 

"  284,  Caius  invented  eight  orders  of  clergy :  1.  Osti- 
arius;  2.  Lector;  3.  Exorcist;  4.  Acoluthus; 
5.  Subdiaconus;  6.  Diaeonus;  7.  Presbyter; 
8.  Episcopus. 

"  286,  The  so-called  "  Apostolical  Constitutions  and 
Canons  "  forged  at  Rome. 

"      297,     Marcellinus,  Bishop  of  Rome,  sacrifices  to  idols. 

"  298,  Diocletian,  emperor,  commands  all  in  his  army 
<  and  at  his  court  to  sacrifice  to  idols,  and 
began  his  persecution  of  the  Christians 
throughout  the  Roman  empire. 

"  308,  Marcellus,  Bishop  of  Rome,  during  a  severe 
plague,  appointed  fifteen  persons  to  bury 
the  dead;  they  were  subsequently  called 
cardinals — hence  the  origin  of  the  College  of 
Cai'dinals. 

"  313,  Constautine,  Csesar  of  Spain,  Gaul,  and  Britain, 
and  Licinius,  Ctesar  of  Italy,  conjointly  is- 
sued an  edict,  at  Milan,  of  toleration  of  the 
Christians. 


APPENDIX.  249 

A.D.  316,  Coustantine,  as  the  Pontifex  Maximus,  by  vir- 
tue of  his  imperial  authority,  assumes  also  to 
be  Head  of  the  Christian  Chui'ch. 

"  321,  Coustantine  ordered  that  Sunday  should  be 
kept  as  a  day  of  rest  by  all  except  farmers. 

"  324,  Coustantine  having  divided  the  Roman  empire 
into  four  prefectures,  remodeled  the  church 
accordingly,  and  thus  the  imperial  church 
was  established,  under  the  name  of  the  Catho- 
lic Church,  by  the  emperor. 

"      325,     Council    of   Nice    convened    by    Coustantine, 
whereby  the  creed,  new  ceremonies  of  wor- 
ship, and  other  ordinances  were  appointed. 
326,     Coustantine  put  his  wife  and  son  to  death. 

330,  Constantinople  becomes  the  capital  of  the  em- 
pire. 

331,  Eusebius  completed  his  "Ecclesiastical  His- 
tory." 

337,  Coustantine  baptized  and  dies.  (Was  he  not  a 
bright  head  of  the  Catholic  Church !) 

347,  Council  of  Sardica,  at  which  three  British 
bishops  attended. 

358,     Liberius,  Bishop  of  Rome,  an  Ariau. 

361,,    The  Emperor  Julian  abjured  Christianity. 

362,  The  Virgin  Mary  first  worshiped  by  the  Colly- 
ridian  heretics. 

363,  Athanasius  praises  the  orthodoxy  of  the  Brit- 
ish churches. 

364,  The  Roman  empire  divided  into  two  parts, 
called  the  East  and  the  West;  Valens  was 


A.D. 

368, 

li 

374, 

<t 

379, 

u 

381, 

250  IRELAND:   ITS   CHRISTIANITY  AND   LEARNING. 

emperor  of  the  East  and  Valeutinian  of  tlie 
West. 
The  ancient  religionists  were  now  called  pagans. 
Ambrose  of  Milan  became  the  gi'eat  defender 

of  orthodoxy. 
Theodoras,  emperor  of  the  East,  removes  all 

the  Arian  bishops  from  their  churches. 
The  second  General  Council  convened  at  Con- 
stantinople, and  the  Patriarch  of  Constanti- 
nople decreed  equal  honors  with  the  Patri- 
arch of  Rome. 
384,     Capital  punishment  upon  heretics. 
394,     Mass  introduced  by  the  Bishop  of  Rome. 
410,     Rome  captured  by  the  Vandals. 

431,  Thii'd  General  Council  at  Ephesus. 

432,  Patrick,  missionary  to  the  Scots  of  Ireland. 

433,  Advent,  Palm  Sunday,  and  Ash  Wednesday 
adopted  at  Rome. 

433,  The  Athanasian  Creed  adopted  by  the  Gallic 
churches. 

439,  Histories  of  Socrates  and  Sozomen. 

440,  Leo  I.,  Bishop  of  Rome,  introduced  the  Litany 
and  Rogations. 

445,  Valentin  ian  III.,  emperor  of  the  West,  decreed 
that  all  tbe  bishops  of  the  Western  empire 
should  obey  the  Bishop  of  Rome;  but  they 
all  declined  such  obedience. 

449,     The  Anglo-Saxous  enter  Britain. 

451,     The  fourth  General  Council  at  Chaleedon. 

461,     Hilary,  Bishop  of  Rome,  claimed  jurisdiction 


APPENDIX.  251 

over  the  bishops  of  Gaul,  and  subsequently 
over  the  bishops  of  Spain ;  but  by  both  was 
publicly  declined. 
A.D.  468,  The  British  Christians  massacred  and  enslaved, 
and  their  churches  burned,  by  the  Anglo- 
Saxons;  pagan  temples  rebuilt,  and  bloody 
sacrifices  offered  on  their  altars,  in  what  was 
called  England,  while  in  Wales,  Cornwall,  and 
along  the  west  the  old  British  Christians  lived 
and  had  their  own  churches. 

"  472,  Acacius,  Patriarch  of  Constantinople,  contended 
vehemently  for  equal  rights,  powers,  and 
privileges,  against  Simplicius  of  Rome,  as 
estabhshed  by  Canon  XXVIII.  of  the  General 
Council  of  Chalcedou. 

"  476,  End  of  the  Western  Empire ;  Odoacer  became 
king  of  Italy  and  Noricum. 

"  486,  Clovis  founded  the  kingdom  of  the  Franks  in 
Gaul. 

"  493,  Theodoric  conquered  Odoacer,  and  became  king 
of  Italy,  Sicily,  Provence,  South  Germany, 
Hungary,  and  Dahnatia;  his  capital  was 
Ravenna ;  he  was  an  Arian. 

"  494,  Gelasius,  in  a  council  at  Rome,  asserted  that 
the  primacy  of  the  Roman  church  was  not 
founded  upon  councils,  but  upon  the  divine 
authority  of  Christ  to  Peter,  and  declared 
Alexandria  to  be  the  second,  and  Antioch 
the  third  church  in  dignity. 

"      496,     Clovis  and  his  Franks  baptized. 


252 


IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 


A.D.     521 
527 

533 
536. 

53a 

540, 
548, 

553, 

558 

558, 

561 

568. 

570, 
584, 
589, 


596, 


The  title  of  Pope  exclusively  given  to  the 
Bishop  of  Rome  by  his  followers. 

Felix,  Bishop  of  Eome,  instituted  "extreme 
uuction." 

First  mention  of  the  forged  wi-itings  of  Dionys- 
ius  the  Areopagite. 

Belisarius  captures  Rome  and  recovers  the 
sacred  vessels  of  the  Jews  from  the  Vandals. 

The  Emperor  Justinian  confirmed  the  election 
of  the  Roman  patriarch. 

Chosroes  persecuted  the  Christians  of  Persia. 

Vigilius,  Bishop,  opposed  "  The  Three  Chap- 
ters." 

The  fifth  General  Council  decreed  the  "one 
person  "  of  Christ. 

Clotaire  sole  monarch  of  the  Franks. 

The  Sueves  of  Spain  renounce  Arianism  and 
adopt  Romanism. 

Columbcille  and  monks  founded  lona. 

The  Lombards  erected  a  new  kingdom  at  Tici- 
num  (Pavia),  in  Northern  Italy. 

Mahomet  born  at  Mecca,  in  Arabia. 

The  Visigoths  conquered  Spain. 

The  Council  of  Toledo  inserted  the  word  "  Fili- 
oque"in  theNiceno-Constantinopolitan  Creed, 
which  was  subsequently  adopted  by  the 
Roman  church,  and  occasioned  a  bitter  con- 
troversy between  the  Greek  and  Roman 
churches,  and  led  finally  to  their  di\nsion. 

The  monks  of  Zona,  from  570,  preached  the 


AITESDIX.  253 

gospel  and  converted  the  northern  and  mid- 
dle kingdoms  of  the  Anglo-Saxons. 
A.D.  597,  Pope  Gregory  sent  Augustine  and  forty  monks 
to  convert  the  Anglo-Saxons;  they  arrived 
in  Kent  and  after  numerous  mishaps  and  diffi- 
culties succeeded  in  establishing  themselves 
at  Canterbury  and  London. 

"  602,  Augustine  tried  to  persuade  the  British  bishops 
to  submit  to  him. 

"  606,  Columbanus  and  Gallus  and  their  followers 
were  found  in  Germany,  France,  Switzerland, 
and  Italy. 

"  606,  Phocas,  the  murderer  of  the- Eastern  emperor 
and  the  usurper  of  his  throne,  created  the 
Bishop  of  Rome,  Boniface  III.,  Head  of  the 
Church  and  Universal  Bishop. 

"  607,  The  pope  erected  a  monument  in  the  Campus 
Martins  in  commemoration  of  the  event, 
which  still  exists  there. 

"  607,  Columbanus  wrote  a  memorable  letter  to  the 
pope. 

"  613,  Twelve  hundred  monks  of  Bangor  slaughtered 
through  the  alleged  influence  of  Augustine, 
because  they  would  not  submit  to  him. 

"      615,     Death  of  Columbanus  at  Bobbio,  in  Italy. 

"      620,     Westminster  Abbey  founded. 

"  628,  British  bishops  decUned  submission  to  Pope 
Honorius. 

"  637,  Christianity  spread  in  Northumbria  by  the 
monks  of  lona  and  Lindisfarne. 


..D. 

Ui57, 

a 

638, 

li 

639, 

u 

640, 

cc 

651, 

a 

660, 

254  IRELAND:    ITS   CHRISTIANITY  AND   LEARNING. 

Jerusalem  conquered  by  the  Caliplis. 
Autioch    captured;    all    Sjria   likewise   con- 
quered. 
Mesopotamia  also  conquered. 
Alexandria  and  all  Egypt  and  Cyrene  in  like 

manner  conquered. 
Organs  first  introduced  into  churches. 
Persia  also  conquered. 

664-680,  The  Roman  clerical  influences  drove  the 
monks  of  lona,  Lindisfarne,  Meh-ose,  and 
Whitby  from  their  churches  and  other  prop- 
erties among  the  Saxons. 

668,  Theodore,  a  native  of  Tarsus,  was  made  Roman 
Catholic  Archbishop  of  Canterbury;  he  in- 
troduced the  full  Latin  services  into  all  the 
churches  adhering  to  Rome  among  the  Saxons. 

680,  The  sixth  General  Council  decreed  .that  thei"e 
were  two  wills  in  Christ,  and  excommunicated 
Pope  Honorius  as  a  heretic. 

692,  The  Quinni-Sextum,  or  Trullan  Council,  at 
Constantinople,  decreed  that  married  bishops 
shall  separate  from  their  wives,  but  allowed 
aU  other  orders  of  the  clergy  to  marry  as 
heretofore. 

695,  Adamnus,  Abbot  of  lona,  conforms  to  the 
Roman  Easter  and  is  expelled  from  lona  by 
the  monks. 

697,     Carthage  captured  by  the  Saracens. 

697,     The  Christians  of  China  persecuted. 

706,     Armenia  conquered  by  the  Saracens. 


APPEyOIS- 


255 


A.D 


707     The  whole  of  North  Africa  under  the  Saracens. 
710',    Naithan,  king  of  the  Picts,  conforms  to  the 

Roman  Easter. 
714,    Image-worship    introduced   into    the   Roman 

Catholic  churches  of  Britain. 
716,     Bede,  an  ecclesiastical  writer. 
'      721,     A  council  at  Rome  decreed  canons  against  the 

marriage  of  the  clergy. 
'      726,     Leo,   emperor    of  the   East,   issued   an   edict 

against  images  in  churches. 
'      734,     Bede  translated  the  Gospel  of  John  into  Saxon. 
•'      755,     Bishop  of  Rome  made  a  temporal  prince. 
"      795      The  Danes  invade  Ireland. 
"      796',     FerghiU,  an  Irishman,  at  Metz,  lectured  on  the 
rotundity  of  the  earth  and  was  denounced  by 
the  archbishop  and  the  pope  for  his  alleged 
heresy. 
"      800,     Image-worship  opposed  by  Charlemagne. 
"      804,     "Book  of  Armagh"  wi-itten. 
"      8O9',     Charlemagne    causes    the    Council  of   Aix-la- 
ChapeUe  to  confirm  the  "Filioque"  in  the 
creed. 
"      950      The  Danes  invade  England. 
«      968,     Pope  John  XXIII.  instituted  the  baptism  of 

bells. 
"    1014,     Danes  conquered  at  the  battle  of  Clontarf  and 

afterward  in  England. 
"    1066,     William  of  Normandy  conquered  England. 
"    1073',    Pope  Hildebrand  instituted  purgatory  from  an 
old  pagan  belief  as  set  forth  in  Virgil. 


256  IBELJXD:   ITS   CHRISTIANITY  AND   LEARNING. 

A.D.  1074,     Patrick,  first  Roman  Catholic  Bishop  of  Dublin. 

"  1100,  The  "Waldenses  presented  their  confession, 
called  the  Golden  Lesson,  to  the  Duke  of 
Savoy. 

"  1105,  Malchus  of  Waterford,  Haingley  of  Dublin,  and 
Gillebert  of  Limerick,  the  tkree  Danish  towns, 
first  introduced  the  Eoman  liturgj^  into  their 
churches;  the  native  Irish  churches  used 
their  vernacular  in  all  services. 

"  1110,  A  synod  was  convened  at  Rathbresnil  by  King 
Murtough  O'Brien,  which  attempted  to  change 
the  polity  of  the  church  from  700  bishops, 
who  then  were  the  pastors  of  the  churches, 
to  only  2  archbishops  and  23  bishops;  but 
the  rest  of  the  bishops  would  not  agree  to 
the  new  change. 

"  1152,  Cardinal  Paparo  arrived  from  Rome ;  another 
synod  was  secretly  convened  at  Kells,  over 
which  he  presided  and  presented  four  paUs 
for  four  archbishops — one  for  Armagh,  an- 
other for  Tuam,  another  for  Cashel,  and  the 
fourth  for  Dublin ;  twenty-four  bishops  were 
also  appointed ;  the  rest  of  the  bishojis  were 
to  be  reduced  to  deans,  archdeacons,  rectors, 
as  they  could  be  induced  to  submit,  which 
took  a  long  time  to  accomplish. 

"    1155,     Pope  Adrian  IV.  issued  a  bull  granting  Ireland 
to  Henry  II.,  king  of  England. 
11G7,     Peter  Waldo  commenced  his  reformation  at 
Lyons. 


APPENDIX.  257 

A.D.  1171,    CouncU  of  Cashel  swears  allegiance  to  king  of 
England. 
"    1172      Pope    Alexander   III.  confirmed   the   bull   of 
Adrian  IV.,  and  King  Henry  II.  arrived  in 
Ireland,  to  whom  the  pope's  bishops  swore 
allegiance ;  there  was  neither  then  nor  for 
four  hundred  years  subsequently  any  con- 
quest of  Ireland  by  England ;  a  small  ter- 
ritory called  the  Pale  was  all  that  England 
owned  until  the  reign  of  James  I. 
"    1204,     KueeUng  in  churches  on  the  elevation  of  the 

host  introduced. 
"    1215     Fourth  Lateran   Council;  transubstantiation, 
auricular   confession,   and    the    burning   of 
heretics  decreed. 
"    1229,     Council  of  Toulouse  decreed  that  laymen  should 

not  possess  copies  of  the  Scriptures. 
«    1231,    No  layman  shaH  dispute,  either  publicly  or  in 
his   house,    concerning   the    Catholic   faith, 
under  penalty  of  excommunication. 
"    1232,     Inquisition  estahlished. 
«    1234,     Raymond  de  Pennaforte  compiles  a  system  of 

canon  law. 
"    1244,     Pope  orders  the  cardinals  to  wear  red  hats. 
"    1249     Edmund  of  Canterbury  canonized. 
"    125oi     BloodsaidtohaveflowedfromChristonthecross 
carried  vnth  great  pomp  toWestminster  Abbey. 
"    1250,     College  of  the  Sorbonne  at  Paris  founded. 
"    1253,     Bonaventura  promoted  the  worship  of  the  Vir- 
gin Mary. 


258  IRELAXD:    ITS   CHlilSTIAXlTY  AND  LEARNING. 

A.D.  1264,     Feast  of  Corpus  Christi  instituted. 

"    1300,     The  fli-st  jubilee. 

"  1302,  The  Uuam  Sanctani,  declaring  the  doctrine  of 
the  unlimited  power  of  the  pope  to  be  a  nec- 
essary article  of  faith. 

"  1308,  Clement  removed  the  popedom  to  Avignon,  in 
France. 

"    1320,     Festival  of  Holj-  Trinity  appointed. 

"    1339,     Universities  of  Pisa  and  Grenoble  founded. 

"  1340,  Gi'eek  began  to  be  studied  in  Western  uni- 
versities. 

"    1348,     University  of  Prague  founded. 

"  1351,  Council  of  Beziers  enjoined  the  bowing  of  the 
head  at  the  mention  of  the  name  of  Jesus. 

"    1356,     John  WicklifEe's  "  Last  Age  of  the  Church." 

"    1360,     John  Wickliffe  against  mendicants. 

"  1360,  John  Miliez,  of  Prague,  preaches  repentance 
and  faith. 

"  1367,  Pope  Urban  Y.  and  a  few  cardinals  return  to 
Rome. 

"    1368,     Urban  VI.  elected  pope  of  Rome. 

"  1368,  Clement  VII.  elected  pope  of  Avignon ;  he  was 
supported  by  France,  Spain,  Scotland,  Savoy, 
and  Lotharingia,  while  the  Roman  pontiff 
was  supported  by  Italy,  Germany,  Denmark, 
Sweden,  England,  Poland,  and  Pi'ussia. 

"    1373,     John  Huss  born  at  Hussinetz. 

"    1379,     LoUards,  itinerant  preachers. 

"    1380,    Wickliffe  translates  the  Scriptures. 

"    1381,     Wickliffe  opposes  transubstantiation. 


APPENDIX.  259 

A.D.  1396,     Wiekliffe  condemned  by  tlie  Council  of  London. 

"    1400,     Statute  against  the  Lollards  by  Henry  IV. 

"    1401,     William  Sawtre  bui-ned. 

"  1402,  Jerome  of  Prague  propagates  Wickliffe's  doc- 
trines. 

"    1406,     Gregory  XII.  elected  pope  of  Rome. 

"  1408,  Cardinals  of  Rome  and  Avignon  convoke  a 
General  Council  at  Pisa,  which  deposes  both 
popes  and  appoints  Alexander  V.  a  third ; 
hence  there  were  three  popes  at  the  same 
time. 

"  1410,  Pope  Alexander  V.  poisoned  by  Balthasur,  who 
was  chosen  his  successor  under  the  title  of 
John  XXIII. 

"    1410,     Archbishop  of  Prague  burns  Huss's  books. 

"    1413,     Pope's  bull  against  Huss. 

"  1414,  John  Huss  burned  July  6  by  Council  of  Con- 
stance. 

"  1414,  Council  of  Constance  decreed  that  the  cup 
should  not  be  given  to  the  laity. 

"  1415,  General  Council  of  Constance  decreed  "that 
the  Council  of  Constance,  as  representing 
the  church  militant,  derives  its  authority 
immediately  from  Christ,  and  that  eveiy  one, 
not  excepting  the  pope,  is  bound  to  submit 
in  matters  relating  to  faith,  to  the  removal 
of  the  schism,  and  to  the  reformation  of  the 
church  in  its  head  and  members." 

"  1415,  The  three  popes  were  deposed  and  Martin  V. 
elected  in  their  stead. 


260  IRELAND:   ITS   CHRISTIANITT  AND   LEARNING. 

A.D.  141G,     Jei-ome  of  Prague  bui-ned  May  30. 

"    1418,     Sir  John  Oldcastle  burned  for  Lollardism. 

"  1429,  Martin  V.,  sole  pope ;  thus  the  great  schism 
ended. 

"    1431,     Council  of  Basel  convened. 

"  1434,  Council  of  Basel  passed  several  decrees  to  limit 
the  pope's  power. 

"  1437,  The  pope  issued  his  bull  to  dissolve  council, 
but  the  council  continued  to  sit. 

"  1437,  Pope  convened  a  council  at  Ferrara;  both 
councils  excommunicated  each  other;  as  a 
result  the  gi-eat  schism  weakened  the  power 
of  the  popes ;  the  actions  of  these  two  coun- 
cils had  a  corresponding  effect  on  all  general 
councils. 

"  1438,  By  the  Council  of  Florence  purgatory  was  de- 
clared to  be  an  article  of  faith. 

"    1448,     Council  of  Basel  removed  to  Lausanne. 

"    1450,     University  of  Glasgow  founded. 

"  1453,  Constantinople  taken  by  the  Turks  and  the 
Greek  empii-e  dissolved. 

"    1479,     John  Burchard  opposed  indulgences. 

"    1484,     Zwinglius  born. 

"  1487,  Pope  Innocent  VIII.  issued  a  bull  to  extirpate 
the  Waldenses. 

"    1492,     Columbus  discovered  America. 

"    1497,    Vasco  di  Gama  doubled  the  Cape  of  Good  Hope. 

"    1498,     John  Savonarola  burned  at  Florence. 

"  1512,  Council  of  the  Vatican  decreed  the  extirpation 
of  heretics  and  the  freedom  of  the  press. 


APPENDIX.  261 

A.D.  1516,    Erasmus  published  the  Greek  Testament. 
"    1517,     Sale   of  indulgences   authorized,  and  Luther 
nailed  his  ninety-five  theses  to  the  door  of 
the  church  at  Wittenberg. 
"    1520,     Luther  anathematized  by  the  pope. 
"    1528,     Patrick  Hamilton  burned  at  St.  Andi-ews. 
"    1531,     League  of  Schmalkaldeu. 

"    1535,     King  Henry  VIIL  created  head  on  earth  of  the 
Church  of  England  and  also  of  the  Church 
of  Ireland. 
"    1538,     John    Calvin    founded     Seminary    of     Stras- 
bourg. 
"    1540,     Loyola  founded  the  Jesuits. 
"    1545,     Council  of  Trent  assembled. 
"    1556,     Cranmer  burned. 
"    1560,     John  Knox  in  Scotland. 
"    1560,     Massacre  of  the  Waldenses  by  bull  of  Pope 

Pius  IV. 
"    1563,     Council  of  Trent  closed. 
"    1564,     Pope  Pius  IV.  issued  his  new  creed. 
"    1569     Pope  Pius  IV.  excommunicated  Queen  Eliza- 
beth. 
"    1572,     Massacre   of   St.  Bartholomew  and  medal  of 

Pope  Pius  IV. 
"    1605,     Gunpowder  Plot. 
"    1641,    Massacre  of  the  Irish  Protestants. 
"    1666,     Persecution  of  the  Covenanters. 
"    1685,     Revocation  of  the  Edict  of  Nantes. 
"    1689,     Siege  of  Londonderry. 
"    1690,     Battle  of  the  Boyne. 


262  IRELAND:   ITS  CHRISTIANITY  AND  LEARNING. 

A.D.  1715,  Pope  Clement  issued  a  bull  allowing  the  Chinese 
heathen  ceremonies  in  Christian  worship, 

"    1798,     Irish  Rebellion. 

"    1801,     Union  of  Ireland  and  Great  Britain. 

"  1828,  Protestant  dissenters  allowed  to  enter  Parlia- 
ment. 

"  1829,  Roman  Cathohcs  also  allowed  to  enter  Parlia- 
ment. 

"  1844,  Pope  Gregory  XXI.  issued  his  bull  against  Bible 
societies. 

"  1854,  Pope  Pius  IX.  decreed  that  the  immaculate  con- 
ception of  the  Virgin  Mary  be  received  as  an 
article  of  faith,  and  that  all  doubting  the 
same  or  speaking  against  it  are  heretics. 

"    1869,     The  Church  of  Ireland  disestablished. 

"  1870,  The  Vatican  Council  decreed  that  the  pope  is 
infallible  in  issuing  any  opinion  on  faith  and 
morals. 

"  1870,  Rome  captured  and  the  temporal  power  of  the 
pope  abolished. 


APPENDIX.  263 


TJie  Shamrock. 


The  spreading  rose  is  fair  to  view, 
And  rich  the  modest  violet's  hue, 
Or  queenly  tulip  filled  with  dew, 

And  sweet  the  lily's  fragrance ; 
But  there's  a  flower  more  dear  to  me, 
That  grows  not  on  a  branch  or  tree. 
But  in  the  grass  plays  merrily, 
And  of  its  leaves  there  are  but  three : 

'Tis  Ireland's  native  shamrock. 

My  country's  flower,  I  love  it  well. 

For  every  leaf  a  tale  can  tell, 

And  teach  the  minstrel's  heart  to  swell 

In  praise  of  Ireland's  shamrock. 
The  emblem  of  our  faith  divine, 
Which  blest  St.  Patrick  made  to  shine, 
To  teach  eternal  truth  sublime, 
And  which  shall  last  as  long  as  time. 

And  long  as  blooms  the  shamrock. 

Oh,  twine  a  wreath  of  shamrock  leaves ! 
They  decked  the  banners  of  our  chiefs 
And  calmed  the  Irish  exile's  gi-iefs. 

Our  country's  cherished  shamrock ; 
The  muse  inspired  with  words  of  praise 
The  poets  of  our  early  days 
To  wi-ite  in  many  a  glowing  phi-ase. 
And  sing  in  powerful,  thrilling  lays, 

The  virtues  of  the  shamrock. 

He  who  has  left  his  island  home 
Beneath  a  foreign  sky  to  roam, 
And  in  a  foreign  clime  unknown, 

How  dear  he  loves  the  shamrock ! 
When  on  the  feast  of  Patrick's  Day 
He  kneels  within  the  church  to  pray 


264  IRELAND:   ITS   CHSISTIANITT  AND   LEASNING. 

For  holy  Ireland  far  away, 
He  feels  again  youth's  genial  ray 
While  gazing  on  the  shamrock. 

The  brightest  gem  of  rarest  flower 
That  ever  bloomed  in  Eastern  bower 
Possesses  for  him  not  half  the  power 

That  dwells  within  the  shamrock ; 
Sweet  memories,  like  refreshing  dew, 
The  past  with  all  its  charms  renew, 
The  church,  the  spot  where  wild  flowers  gi'ew, 
The  faithful  friends,  the  cherished  few, 

He  left  to  cull  the  shamrock. 

Land  of  the  West,  my  native  isle. 
May  Heaven's  love  upon  you  smile. 
And  banish  foes  that  may  beguile 

The  lovers  of  the  shamrock ; 
May  God  forever  cherish  thee 
In  peace  and  love  and  harmony. 
And  rank  thee  pi'oud  mid  nations  free : 
Thus  pray  thy  childi-en  fervently 

For  Ireland  and  the  shamrock. 

OscAK  Wilde. 


■'J^J^I«l."JF_Jl.■ 


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